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97 results for "ten"
1. Septuagint, Baruch, 4.2-4.3, 11.2 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
2. Hebrew Bible, Proverbs, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 88
3. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 20; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 82, 108, 110, 112, 113, 114, 115, 116, 117, 118, 120, 121; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.6. "And these words, which I command thee this day, shall be upon thy heart;",
4. Hebrew Bible, Exodus, 2.24, 12.37, 13.1-13.16, 15.13, 15.18, 19.8, 19.10-19.25, 20.1-20.15, 20.18, 24.15, 32.16, 33.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 184; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 222, 223; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 20; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 116, 117, 326; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 19, 21, 57; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58, 296, 372
2.24. "וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃", 12.37. "וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃", 13.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 13.1. "וְשָׁמַרְתָּ אֶת־הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה׃", 13.2. "וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר׃", 13.2. "קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא׃", 13.3. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהֹוָה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ׃", 13.4. "הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב׃", 13.5. "וְהָיָה כִי־יְבִיאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָבַדְתָּ אֶת־הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה׃", 13.6. "שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַיהוָה׃", 13.7. "מַצּוֹת יֵאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹא־יֵרָאֶה לְךָ חָמֵץ וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלֶךָ׃", 13.8. "וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְהוָה לִי בְּצֵאתִי מִמִּצְרָיִם׃", 13.9. "וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃", 13.11. "וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃", 13.12. "וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃", 13.13. "וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃", 13.14. "וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃", 13.15. "וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃", 13.16. "וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 19.8. "וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃", 19.11. "וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃", 19.12. "וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃", 19.13. "לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃", 19.14. "וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃", 19.15. "וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃", 19.16. "וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃", 19.17. "וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃", 19.18. "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃", 19.19. "וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃", 19.21. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב׃", 19.22. "וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל־יְהוָה יִתְקַדָּשׁוּ פֶּן־יִפְרֹץ בָּהֶם יְהוָה׃", 19.23. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לֹא־יוּכַל הָעָם לַעֲלֹת אֶל־הַר סִינָי כִּי־אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת־הָהָר וְקִדַּשְׁתּוֹ׃", 19.24. "וַיֹּאמֶר אֵלָיו יְהוָה לֶךְ־רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל־יֶהֶרְסוּ לַעֲלֹת אֶל־יְהוָה פֶּן־יִפְרָץ־בָּם׃", 19.25. "וַיֵּרֶד מֹשֶׁה אֶל־הָעָם וַיֹּאמֶר אֲלֵהֶם׃", 20.1. "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ", 20.1. "וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 20.6. "וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃", 20.7. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 20.8. "זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", 20.9. "שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ", 20.11. "כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃", 20.12. "כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 20.13. "לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃", 20.14. "לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 20.15. "וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃", 20.18. "וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃", 24.15. "וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃", 32.16. "וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃", 33.11. "וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃", 2.24. "And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob.", 12.37. "And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.", 13.1. "And the LORD spoke unto Moses, saying:", 13.2. "’Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.’", 13.3. "And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten.", 13.4. "This day ye go forth in the month Abib.", 13.5. "And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.", 13.6. "Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.", 13.7. "Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.", 13.8. "And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt.", 13.9. "And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt.", 13.10. "Thou shalt therefore keep this ordice in its season from year to year.", 13.11. "And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee,", 13.12. "that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s.", 13.13. "And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem.", 13.14. "And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;", 13.15. "and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem.", 13.16. "And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 15.18. "The LORD shall reign for ever and ever.", 19.8. "And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD.", 19.10. "And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,", 19.11. "and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.", 19.12. "And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;", 19.13. "no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’", 19.14. "And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments.", 19.15. "And he said unto the people: ‘Be ready against the third day; come not near a woman.’", 19.16. "And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.", 19.17. "And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.", 19.18. "Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.", 19.19. "And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.", 19.20. "And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up.", 19.21. "And the LORD said unto Moses: ‘Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish.", 19.22. "And let the priests also, that come near to the LORD, sanctify themselves, lest the LORD break forth upon them.’", 19.23. "And Moses said unto the LORD: ‘The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.’", 19.24. "And the LORD said unto him: ‘Go, get thee down, and thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.’", 19.25. "So Moses went down unto the people, and told them.", 20.1. "And God spoke all these words, saying:", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.3. "Thou shalt have no other gods before Me.", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 20.5. "thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;", 20.6. "and showing mercy unto the thousandth generation of them that love Me and keep My commandments.", 20.7. "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.", 20.8. "Remember the sabbath day, to keep it holy.", 20.9. "Six days shalt thou labour, and do all thy work;", 20.10. "but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;", 20.11. "for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.", 20.12. "Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.", 20.13. "Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.", 20.14. "Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.", 20.15. "And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off.", 20.18. "And the people stood afar off; but Moses drew near unto the thick darkness where God was.", 24.15. "And Moses went up into the mount, and the cloud covered the mount.", 32.16. "And the tables were the work of God, and the writing was the writing of God, graven upon the tables.", 33.11. "And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.",
5. Hebrew Bible, Genesis, 8.1, 12.16, 13.2, 13.5-13.11, 23.1-23.6, 24.35 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75
8.1. "וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃", 8.1. "וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃", 12.16. "וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃", 13.2. "וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃", 13.5. "וְגַם־לְלוֹט הַהֹלֵךְ אֶת־אַבְרָם הָיָה צֹאן־וּבָקָר וְאֹהָלִים׃", 13.6. "וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃", 13.7. "וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃", 13.8. "וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃", 13.9. "הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃", 13.11. "וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃", 23.1. "וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃", 23.1. "וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃", 23.2. "וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃", 23.2. "וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃", 23.3. "וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃", 23.4. "גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃", 23.5. "וַיַּעֲנוּ בְנֵי־חֵת אֶת־אַבְרָהָם לֵאמֹר לוֹ׃", 23.6. "שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃", 24.35. "וַיהוָה בֵּרַךְ אֶת־אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן־לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים׃", 8.1. "And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;", 12.16. "And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.", 13.2. "And Abram was very rich in cattle, in silver, and in gold.", 13.5. "And Lot also, who went with Abram, had flocks, and herds, and tents.", 13.6. "And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.", 13.7. "And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land.", 13.8. "And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.", 13.9. "Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’", 13.10. "And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.", 13.11. "So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.", 23.1. "And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.", 23.2. "And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.", 23.3. "And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:", 23.4. "’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’", 23.5. "And the children of Heth answered Abraham, saying unto him:", 23.6. "’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’", 24.35. "And the LORD hath blessed my master greatly; and he is become great; and He hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses.",
6. Hebrew Bible, Psalms, 71.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •commandments (mitzvot), in the ten commandments Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 11
71.9. "אַל־תַּשְׁלִיכֵנִי לְעֵת זִקְנָה כִּכְלוֹת כֹּחִי אַל־תַּעַזְבֵנִי׃", 71.9. "Cast me not off in the time of old age; When my strength faileth, forsake me not.",
7. Hebrew Bible, Numbers, 6.24-6.26, 10.1, 11.21, 12.2, 19.1-19.19, 23.21 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ten commandments (decalogue) •decalogue/ten commandments •ten commandments Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 236; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223, 224; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 7, 75; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58
6.24. "יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃", 6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 6.26. "יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃", 10.1. "וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּבְרָאשֵׁי חָדְשֵׁיכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 10.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 11.21. "וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃", 12.2. "וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃", 19.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 19.1. "וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃", 19.2. "זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃", 19.2. "וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃", 19.3. "וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃", 19.4. "וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃", 19.5. "וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃", 19.6. "וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃", 19.7. "וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃", 19.8. "וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃", 19.9. "וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃", 19.11. "הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃", 19.12. "הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃", 19.13. "כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃", 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", 19.15. "וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃", 19.16. "וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃", 19.17. "וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃", 19.18. "וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃", 19.19. "וְהִזָּה הַטָּהֹר עַל־הַטָּמֵא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָהֵר בָּעָרֶב׃", 23.21. "לֹא־הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא־רָאָה עָמָל בְּיִשְׂרָאֵל יְהוָה אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ׃", 6.24. "The LORD bless thee, and keep thee;", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 6.26. "The LORD lift up His countece upon thee, and give thee peace.", 10.1. "And the LORD spoke unto Moses, saying:", 11.21. "And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!", 12.2. "And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.—", 19.1. "And the LORD spoke unto Moses and unto Aaron, saying:", 19.2. "This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.", 19.3. "And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face.", 19.4. "And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times.", 19.5. "And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt.", 19.6. "And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.", 19.7. "Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even.", 19.8. "And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.", 19.9. "And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin.", 19.10. "And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.", 19.11. "He that toucheth the dead, even any man’s dead body, shall be unclean seven days;", 19.12. "the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean.", 19.13. "Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.", 19.14. "This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.", 19.15. "And every open vessel, which hath no covering close-bound upon it, is unclean.", 19.16. "And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.", 19.17. "And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel.", 19.18. "And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave.", 19.19. "And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even.", 23.21. "None hath beheld iniquity in Jacob, Neither hath one seen perverseness in Israel; The LORD his God is with him, And the shouting for the King is among them.",
8. Hebrew Bible, Micah, 4.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58
4.1. "חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃", 4.1. "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃", 4.1. "But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it.",
9. Hebrew Bible, Leviticus, 19.3, 19.12, 19.18, 19.23, 19.32, 26.42, 26.45 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •commandments (mitzvot), in the ten commandments •ten commandments (decalogue) •ten commandments Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 88; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 117; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 19, 21, 57
19.3. "אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָה׃", 19.3. "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.12. "וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.32. "מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃", 26.42. "וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃", 26.45. "וְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי־אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיֹת לָהֶם לֵאלֹהִים אֲנִי יְהוָה׃", 19.3. "Ye shall fear every man his mother, and his father, and ye shall keep My sabbaths: I am the LORD your God.", 19.12. "And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.32. "Thou shalt rise up before the hoary head, and honour the face of the old man, and thou shalt fear thy God: I am the LORD.", 26.42. "then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land.", 26.45. "But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.",
10. Hebrew Bible, Isaiah, 2.2, 6.3, 12.6, 18.3, 27.13, 44.6 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •decalogue/ten commandments •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 7, 75; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58
2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 12.6. "צַהֲלִי וָרֹנִּי יוֹשֶׁבֶת צִיּוֹן כִּי־גָדוֹל בְּקִרְבֵּךְ קְדוֹשׁ יִשְׂרָאֵל׃", 18.3. "כָּל־יֹשְׁבֵי תֵבֵל וְשֹׁכְנֵי אָרֶץ כִּנְשֹׂא־נֵס הָרִים תִּרְאוּ וְכִתְקֹעַ שׁוֹפָר תִּשְׁמָעוּ׃", 27.13. "וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃", 44.6. "כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃", 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 12.6. "Cry aloud and shout, thou inhabitant of Zion, For great is the Holy One of Israel in the midst of thee.’", 18.3. "All ye inhabitants of the world, and ye dwellers on the earth, When an ensign is lifted up on the mountains, see ye; And when the horn is blown, hear ye.", 27.13. "And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem.", 44.6. "Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.",
11. Hebrew Bible, 2 Kings, 23.25 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 113
23.25. "וְכָמֹהוּ לֹא־הָיָה לְפָנָיו מֶלֶךְ אֲשֶׁר־שָׁב אֶל־יְהוָה בְּכָל־לְבָבוֹ וּבְכָל־נַפְשׁוֹ וּבְכָל־מְאֹדוֹ כְּכֹל תּוֹרַת מֹשֶׁה וְאַחֲרָיו לֹא־קָם כָּמֹהוּ׃", 23.25. "And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.",
12. Hebrew Bible, Jeremiah, 2.2, 7.9, 31.31-31.34, 106.45 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ten commandments (decalogue) •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 375, 433; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 113
2.2. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃", 2.2. "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃", 7.9. "הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 31.32. "לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃", 31.33. "כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.34. "וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃", 2.2. "Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.", 7.9. "Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known,", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 31.32. "not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.", 31.33. "But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;", 31.34. "and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.",
13. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 381
157a. from the head into the eyes. Wherefore that part was to be treated first and foremost, if all was to be well with the head and the rest of the body. And the treatment of the soul, so he said, my wonderful friend, is by means of certain charms, and these charms are words of the right sort: by the use of such words is temperance engendered in our souls, and as soon as it is engendered and present we may easily secure health to the head and to the rest of the body also.
14. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 381
15. Aristotle, Rhetoric, 3.17.10 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •ten commandments, as general heading of laws Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2
16. Hebrew Bible, Daniel, 2.9 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 114
2.9. "דִּי הֵן־חֶלְמָא לָא תְהוֹדְעֻנַּנִי חֲדָה־הִיא דָתְכוֹן וּמִלָּה כִדְבָה וּשְׁחִיתָה הזמנתון [הִזְדְּמִנְתּוּן] לְמֵאמַר קָדָמַי עַד דִּי עִדָּנָא יִשְׁתַּנֵּא לָהֵן חֶלְמָא אֱמַרוּ לִי וְאִנְדַּע דִּי פִשְׁרֵהּ תְּהַחֲוֻנַּנִי׃", 2.9. "that, if ye make not known unto me the dream, there is but one law for you; and ye have agreed together to speak before me lying and corrupt words, till the time be changed; only tell me the dream, and I shall know that ye can declare unto me the interpretation thereof.’",
17. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 61; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 381
3.12. O son, help your father in his old age,and do not grieve him as long as he lives; 5.22. For wisdom is like her name,and is not manifest to many. 5.23. Listen, my son, and accept my judgment;do not reject my counsel. 5.24. Put your feet into her fetters,and your neck into her collar. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you.
18. Septuagint, Wisdom of Solomon, 3.12, 8.7, 16.11, 31.22 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296, 381
3.12. Their wives are foolish, and their children evil; 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness.
19. Dead Sea Scrolls, Community Rule, 10.10-10.14 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 116
20. Philo of Alexandria, On The Life of Joseph, 1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ten commandments, as general heading of laws Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2
1. There are three different modes by which we proceed towards the most excellent end, namely, instruction, nature, and practice. There are also three persons, the oldest of the wise men who in the account given to us by Moses derive three names from these modes, whose lives I have now discussed, having examined the man who arrived at excellence in consequence of instruction, and him who was self-taught, and him who attained to the proposed end by practice. Accordingly, proceeding in regular order, I will now describe the life of the man occupied in civil affairs. And again, Moses has given us one of the patriarchs as deriving his name from this kind of life, in which he had been immersed from his earliest youth.
21. Philo of Alexandria, On The Contemplative Life, 25 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection.
22. Philo of Alexandria, On The Life of Moses, 1.30-1.31, 2.1, 2.8-2.11, 2.36-2.37, 2.40, 2.48, 2.216 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ten commandments, as general heading of laws •ten commandments Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 61, 148, 398
1.30. Therefore men in general, even if the slightest breeze of prosperity does only blow their way for a moment, become puffed up and give themselves great airs, becoming insolent to all those who are in a lower condition than themselves, and calling them dregs of the earth, and annoyances, and sources of trouble, and burdens of the earth, and all sorts of names of that kind, as if they had been thoroughly able to establish the undeviating character of their prosperity on a solid foundation, though, very likely, they will not remain in the same condition even till tomorrow, 1.31. for there is nothing more inconstant than fortune, which tosses human affairs up and down like dice. often has a single day thrown down the man who was previously placed on an eminence, and raised the lowly man on high. And while men see these events continually taking place, and though they are well assured of the fact, still they overlook their relations and friends, and transgress the laws according to which they were born and brought up; and they overturn their national hereditary customs to which no just blame whatever is attached, dwelling in a foreign land, and by reason of their cordial reception of the customs among which they are living, no longer remembering a single one of their ancient usages. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.8. And first of all we must speak of the matters which relate to his character and conduct as a lawgiver. I am not ignorant that the man who desires to be an excellent and perfect lawgiver ought to exercise all the virtues in their complete integrity and perfection, since in the houses of his nation some are near relations and some distant, but still they are all related to one another. And in like manner we must look upon some of the virtues as connected more closely with some matters, and on others as being more removed from them. 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. 2.10. Therefore it is a very great thing if it has fallen to the lot of any one to arrive at any one of the qualities before mentioned, and it is a marvellous thing, as it should seem, for any one man to have been able to grasp them all, which in fact Moses appears to have been the only person who has ever done, having given a very clear description of the aforesaid virtues in the commandments which he established. 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
23. Philo of Alexandria, On The Creation of The World, 47-52, 3 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 148
3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
24. Philo of Alexandria, De Providentia, 2.7-2.20 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ten commandments, as general heading of laws Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2
25. Philo of Alexandria, On Flight And Finding, 25 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ten commandments Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
25. But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by doing so, you will irritate your adversary, and arm a more bitter enemy against yourself.
26. Philo of Alexandria, On The Decalogue, 106-121, 154-175, 19-20, 50-52, 1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 148
27. Philo of Alexandria, On Curses, 152, 171-172, 2-3, 66 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
66. Now the son of Enoch is called Gaidad, which, being interpreted, means a flock of sheep, very consistently with what has gone before; for he who attributes everything to the mind, which is not able to comprehend even its own nature, so as to pronounce what kind of thing it is, would be very likely to beget a number of irrational powers collected into one flock; for such is not the opinion of men who are able to reason.
28. Philo of Alexandria, On Rewards And Punishments, 1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
1. We find, then, that in the sacred oracles delivered by the prophet Moses, there are three separate characters; for a portion of them relates to the creation of the world, a portion is historical, and the third portion is legislative. Now the creation of the world is related throughout with exceeding beauty and in a manner admirably suited to the dignity of God, taking its beginning in the account of the creation of the heaven, and ending with that of the formation of man; the first of which things is the most perfect of all imperishable things, and the other of all corruptible and perishable things. And the Creator, connecting together immortal and mortal things at the creation, made the world, making what he had already created the domit parts, and what he was about to create the subject parts.
29. Philo of Alexandria, On The Special Laws, 1.1, 1.51-1.52, 1.304, 1.317-1.318, 2.1, 2.12, 2.62-2.63, 2.73, 2.162-2.167, 3.7, 4.1, 4.132-4.135, 4.143-4.148, 4.182 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 148, 336, 398
1.1. The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general. 1.51. And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou 1.52. Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God." 1.304. But those men are to be pitied, and are altogether miserable, who have never banquetted on the labours of virtue; and they have remained to the end the most miserable of all men who have been always ignorant of the taste of moral excellence, when it was in their power to have feasted on and luxuriated among justice and equality. But these men are uncircumcised in their hearts, as the law expresses it, and by reason of the hardness of their hearts they are stubborn, resisting and breaking their traces in a restive manner; 1.317. For we should acknowledge only one relationship, and one bond of friendship, namely, a mutual zeal for the service of God, and a desire to say and do everything that is consistent with piety. And these bonds which are called relationships of blood, being derived from one's ancestors, and those connections which are derived from intermarriages and from other similar causes, must all be renounced, if they do not all hasten to the same end, namely, the honour of God which is the one indissoluble bond of all united good will. For such men will lay claim to a more venerable and sacred kind of relationship; 1.318. and the law confirms my assertion, where it says that those who do what is pleasing to nature and virtuous are the sons of God, for it says, "Ye are the sons of the Lord your God,"{48}{#de 14:1.} inasmuch as you will be thought worthy of his providence and care in your behalf as though he were your father. And that care is as much superior to that which is shown by a man's own parents, as I imagine the being who takes it is superior to them.LIX. 2.1. In the treatise preceding this one we have discussed with accuracy two articles of the ten commandments, that which relates to not thinking that any other beings are absolute gods, except God himself; and the other which enjoins us not to worship as God any object made with hands. And we also spoke of the laws which relate specially to each of these points. But we will now proceed to discuss the three which come next in the regular order, again adapting suitable special laws to each. 2.12. A man, therefore, as I have said, must be sure and give effect to all oaths which are taken for honourable and desirable objects, for the due establishment of private or public objects of importance, under the guidance of wisdom, and justice, and holiness.IV. And in this description of oaths those most lawful vows are included which are offered up in consequence of an abundance of blessings, either present or expected; but if any vows are made for contrary objects, it is not holy to ratify them, 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. 2.73. For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one's grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good. 2.162. There is also a festival on the day of the paschal feast, which succeeds the first day, and this is named the sheaf, from what takes place on it; for the sheaf is brought to the altar as a first fruit both of the country which the nation has received for its own, and also of the whole land; so as to be an offering both for the nation separately, and also a common one for the whole race of mankind; and so that the people by it worship the living God, both for themselves and for all the rest of mankind, because they have received the fertile earth for their inheritance; for in the country there is no barren soil but even all those parts which appear to be stony and rugged are surrounded with soft veins of great depth, which, by reason of their richness, are very well suited for the production of living Things.{20}{sections 163û174 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.164. Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 2.165. But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 3.7. And since of the ten commandments which God himself gave to his people without employing the agency of any prophet or interpreter, five which are engraved in the first tablet have been already discussed and explained, as have also all the particular injunctions which were comprehended under them; and since it is now proper to examine and expound to the best of our power and ability the rest of the commandments which are found in the second table, I will attempt as before to adapt the particular ordices which are implied in them to each of the general laws. 4.1. I have in my previous treatises spoken of the laws relating to adultery and murder, and to all the subordinate offences which come under those head, with, as I persuade myself, all the accuracy which the case admits of, and now, proceeding in the regular order, I must consider what is the third commandment in the second table, but the eighth in all, if the two tables are taken together, namely, the commandment, "Thou shalt not Steal."{1}{#ex 20:13.} 4.132. This may be sufficient to say, being in fact all that I am able to advance, about the laws which bear on appetite and desire by way of filling up the whole body of the ten commandments, and of the subordinate injunctions contained in them; for if we are to look upon the brief heads which were oracularly delivered by the voice of God, as the generic laws, and all the particular ordices which Moses subsequently interpreted and added as the special laws; then there is need of great care and skill in order to preserve the arrangement unconfused in order to an accurate comprehension of it, and I therefore have taken great care, and have assigned and apportioned to each of these generic laws of the whole code all that properly belonged to it. 4.133. But enough of this. We must however not remain ignorant that as separately there are some particular injunctions related to each one of the ten generic commandments, which have nothing in common with any one of the others; so also there are some things to be observed which are common to the whole, being adapted not to one or two, as people say, but to the whole ten commandments. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI. 4.143. The lawgiver also gives this most admirable injunction, that one must not add anything to, or take anything away from the law, but that it is a duty to keep all the ordices as originally established in an equal and similar state to that in which they were at first delivered without alteration; for, as it seems, there might otherwise be an addition of what is injust; for there is nothing which has been omitted by the wise lawgiver which can enable a man to partake of entire and perfect justice. 4.144. Moreover, by this command Moses intimates the perfection of all other virtue; for each separate virtue is free from all deficiency, and is complete, deriving its perfection from itself; so that if there were any addition thereto, or anything taken away therefrom, it would be utterly and entirely changed and altered, so as to assume a contrary character. 4.145. What I meant to say is this, all who are profoundly ignorant and uninstructed, all who have the very slightest smattering of education, know that courage is a virtue which is conversant about terrible objects; is a science teaching one what he ought to endure and dare. 4.146. But if any one, under the influence of that ignorance which proceeds from insolence, should be so superfluous as to fancy himself capable of correcting that which requires no correction, and should consequently venture to add anything or take away anything, he, by so doing, is altering the whole appearance of the thing, changing that which had a good character into unseemliness; for by any addition to courage he will produce audacity, but if he takes anything away from it he will produce cowardice, not leaving even the name of courage, that most useful of all virtues to life. 4.147. In the same manner, if any one makes an addition, be it ever so small, or ever so great, to that queen of the virtues, piety, or if he takes anything away from it, he will change and metamorphose its whole appearance, and make it something quite different; for any addition will engender superstition, and any diminution will produce impiety, real piety itself wholly disappearing under the operation, which every one should pray for, that it may be continually conspicuous and brilliant, since it is the cause of the greatest of all blessings, inasmuch as it produces a knowledge of the service of God, which one ought to look upon as more important and more precious than any dominion or authority. 4.148. And we may give instances of every other virtue resembling what we have said about these just mentioned; but since I am in the habit of avoiding prolixity, I will be satisfied with what has been stated, which may be a sufficient guide to what might be said respecting these virtues which we omit to mention.ABOUT NOT MOVING LANDMARKSXXVIII. 4.182. Let not any one then think that nobility of birth is a perfect good, and therefore neglect virtuous actions, considering that that man deserves greater anger who, after he has been born of virtuous parents, brings disgrace on his parents by reason of the wickedness of his disposition and conduct; for if he has domestic examples of goodness which he may imitate, and yet never copies them, so as to correct his own life, and to render it healthy and virtuous, he deserves reproach.XXXV.
30. Philo of Alexandria, On The Virtues, 100-174, 187-227, 47, 51-58, 60-99, 59 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
59. And yet who was there of all the men of that time who would not have been amazed if he had heard this prayer? Who was there who would not have said, "What art thou saying, master? hast not thou legitimate children? hast thou not nephews? Above all men, leave thy authority to thy children first, for they are thy natural heirs; but if thou disapprovest of them, at all events bequeath it to thy nephews;
31. Philo of Alexandria, Who Is The Heir, 171-172, 168 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 398
168. And, indeed, of the ten commandments engraved on these tables which are properly and especially laws, there is an equal division into two numbers of five; the first of which contains the principle of justice relating to God, and the second those relating to man.
32. New Testament, Romans, 1.16-1.23, 2.8-2.15, 2.17-2.29, 3.20-3.27, 4.5, 4.15-4.17, 4.19, 5.12-5.13, 5.20, 6.2-6.6, 7.6-7.25, 8.6-8.7, 9.7-9.13, 10.14, 11.6, 13.9-13.10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue / ten commandments •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 375, 433, 484, 485, 486
1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 2.8. τοῖς δὲ ἐξ ἐριθίας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός, 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ. 2.12. Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται· 2.13. οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῷ] θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται. 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 2.25. περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. 2.26. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 2.27. καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου. 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 3.20. διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. 3.21. νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 3.22. δικαιοσύνη δὲ θεοῦ διὰ πίστεως [Ἰησοῦ] Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή. 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 3.24. δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.25. ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 3.26. ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ. 3.27. Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως. 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.15. ὁ γὰρ νόμος ὀργὴν κατεργάζεται, οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις. 4.16. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ,?̔ὅς ἐστιν πατὴρ πάντων ἡμῶν, 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· 4.19. καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας, 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13. ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 6.2. μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν [Ἰησοῦν] εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 7.6. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν [ἡμᾶς] ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. 7.7. Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγενΟὐκ ἐπιθυμήσεις· 7.8. ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά. 7.9. ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, 7.10. ἐγὼ δὲ ἀπέθανον, καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον· 7.11. ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ διʼ αὐτῆς ἀπέκτεινεν. 7.12. ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 7.13. Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον· ἵνα γένηται καθʼ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. 7.14. οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 7.21. Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν παράκειται· 7.22. συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23. βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25. χάρις [δὲ] τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 9.7. οὐδʼ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλʼἘν Ἰσαὰκ κληθήσεταί σοι σπέρμα. 9.8. τοῦτʼ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· 9.9. ἐπαγγελίας γὰρ ὁ λόγος οὗτοςΚατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός. 9.10. οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν· 9.11. μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, 9.12. οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτιὉ μείζων δουλεύσει τῷ ἐλάσσονι· 9.13. καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα. 10.14. Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 11.6. εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 13.9. τὸ γάρΟὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, Οὐκ ἐπιθυμήσεις,καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται, [ἐν τῷ]Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 13.10. ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet." 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man, 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 9.7. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called." 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9. For this is a word of promise, "At the appointed time I will come, and Sarah will have a son." 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, 9.12. it was said to her, "The elder will serve the younger." 9.13. Even as it is written, "Jacob I loved, but Esau I hated." 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself." 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law.
33. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ten commandments Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 73
1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.",
34. Mishnah, Berachot, 2.5, 9.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75, 118
2.5. "חָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן עַד מוֹצָאֵי שַׁבָּת, אִם לֹא עָשָׂה מַעֲשֶׂה. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁקָּרָא בַלַּיְלָה הָרִאשׁוֹן שֶׁנָּשָׂא. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁחָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן. אָמַר לָהֶם, אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵּל מִמֶּנִּי מַלְכוּת שָׁמַיִם אֲפִלּוּ שָׁעָה אֶחָת: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", 2.5. "A bridegroom is exempt from reciting the Shema on the first night until the end of the Shabbat, if he has not performed the act. It happened with Rabban Gamaliel who recited the Shema on the first night after he had married. His students said to him: Our master, have you not taught us that a bridegroom is exempt from reciting the Shema. He replied to them: I will not listen to you to remove from myself the Kingship of Heaven even for a moment.", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”",
35. Mishnah, Taanit, 2.2-2.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75
2.2. "עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ:", 2.3. "וְאֵלּוּ הֵן, זִכְרוֹנוֹת, וְשׁוֹפָרוֹת, אֶל ה' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי (תהילים ק״כ:א׳), אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ' (שם קכא), מִמַּעֲמַקִּים קְרָאתִיךָ ה' (שם קל), תְּפִלָּה לְעָנִי כִי יַעֲטֹף (שם קב). רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, אֶלָּא אוֹמֵר תַּחְתֵּיהֶן, רָעָב כִּי יִהְיֶה בָאָרֶץ (מלכים א ח׳, ל\"ז), דֶּבֶר כִּי יִהְיֶה וְגוֹ', אֲשֶׁר הָיָה דְבַר ה' אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת (ירמיה יד). וְאוֹמֵר חוֹתְמֵיהֶן:", 2.2. "[When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six.", 2.3. "These are they [the six additional benedictions:Zikhronot,“If there is famine in the land, if there is pestilence” (I Kings 8:37). Shofarot,“The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah. “In my distress I called to the Lord and He answered me” (Psalm. “I turn my eyes to the mountains” (Psalm. “Out of the depths I call you, O Lord” (Psalm. “A prayer of lowly man when he is faint” (Psalm. Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: And he ends each [of the additional six] sections with its appropriate concluding benediction.",
36. Mishnah, Tamid, 4.3, 5.1, 5.2, 5.3-6.3, 7.1, 7.2, 7.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 204; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 118
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", 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.",
37. Anon., Didache, 14.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
38. New Testament, 1 Corinthians, 2.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 433
2.12. ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.
39. New Testament, Apocalypse, 22.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
22.15. ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
40. New Testament, Hebrews, 9.11-9.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
9.11. Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12. οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13. εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15. Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.
41. New Testament, 1 Timothy, 1.8-1.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 433
1.8. Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος ἐάν τις αὐτῷ νομίμως χρῆται, 1.9. εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις, 1.8. But we know that the law is good, if a man uses it lawfully, 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
42. New Testament, Jude, 1.8-1.13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
1.8. Ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν. 1.9. Ὁ δὲΜιχαὴλ ὁ ἀρχάγγελος,ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωυσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπενἘπιτιμήσαι σοι Κύριος. 1.10. Οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται. 1.11. οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Καὶν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο. 1.12. οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι, ἀφόβωςἑαυτοὺς ποιμαίνοντες,νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα, 1.13. κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. 1.8. Yet in like manner these also in their dreaming defile the flesh, despise authority, and slander celestial beings. 1.9. But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!" 1.10. But these speak evil of whatever things they don't know. What they understand naturally, like the creatures without reason, in these things are they destroyed. 1.11. Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah's rebellion. 1.12. These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots; 1.13. wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever.
43. New Testament, 2 Peter, 2.13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
2.13. ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖςἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν, 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you;
44. New Testament, 2 Timothy, 2.16-2.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
2.16. τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 2.17. καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, 2.18. οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τήν τινων πίστιν. 2.19. ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτηνἜγνω Κύριος τοὺς ὄντας αὐτοῦ,καί Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁὀνομάζων τὸ ὄνομα Κυρίου. 2.20. ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν· 2.21. ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμήν, ἡγιασμένον, εὔχρηστον τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 2.16. But shun empty chatter, for they will proceed further in ungodliness, 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness." 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart.
45. New Testament, Galatians, 5.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496
5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.
46. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 22.37. ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.'
47. New Testament, Mark, 7.1, 7.10, 7.21-7.22, 10.17-10.19, 12.28-12.34 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments •ten commandments (decalogue) Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 326; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 117
7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 12.28. Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συνζητούντων, εἰδὼς ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν Ποία ἐστὶν ἐντολὴ πρώτη πάντων; 12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30. καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 12.31. δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 12.32. Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· 12.33. καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾷν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν. 12.34. καὶ ὁ Ἰησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ Οὐ μακρὰν [εἶ] ἀπὸ τῆς βασιλείας τοῦ θεοῦ. Καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?" 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he, 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices." 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that.
48. New Testament, Luke, 11.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500
11.20. εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you.
49. New Testament, Titus, 1.13-1.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 1.14. ἵνα ὑγιαίνωσιν [ἐν] τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 1.15. πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled.
50. New Testament, James, 3.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136
3.6. καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης. 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna.
51. New Testament, 2 Corinthians, 3.3-3.9, 3.16-3.17, 4.1-4.7, 5.5, 5.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 433, 484, 485, 486, 496, 500
3.3. φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφʼ ἡμῶν,ἐνγεγραμμένηοὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐνπλαξὶν λιθίναιςἀλλʼ ἐνπλαξὶν καρδίαις σαρκίναις. 3.4. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ χριστοῦ πρὸς τὸν θεόν. 3.5. οὐχ ὅτι ἀφʼ ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ αὑτῶν, ἀλλʼ ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ, 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 3.7. Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην, 3.8. πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ; 3.9. εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ. 3.16. ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸξ Κύριον, περιαιρεῖται τὸ κάλυμμα. 3.17. ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα Κυρίου, ἐλευθερία. 4.1. Διὰ τοῦτο, ἔχοντες τὴν διακονίαν ταύτην καθὼς ἠλεήθημεν, οὐκ ἐγκακοῦμεν, 4.2. ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ. 4.3. εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον, 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 4.5. οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. 4.6. ὅτι ὁ θεὸς ὁ εἰπών Ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ. 4.7. Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν· 5.5. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ.
52. Tosefta, Beitzah, 6.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ten commandments Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 16
53. Josephus Flavius, Jewish War, 6.311 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
6.311. for the Jews, by demolishing the tower of Antonia, had made their temple foursquare, while at the same time they had it written in their sacred oracles, “That then should their city be taken, as well as their holy house, when once their temple should become foursquare.”
54. Josephus Flavius, Jewish Antiquities, 2.151, 2.153, 4.260-4.264 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 184
2.151. Consider these things in this manner, although our wickedness does now provoke thee with a just desire of punishing that wickedness, and forgive it for our father’s sake; and let thy commiseration of him weigh more with thee than our wickedness. Have regard to the old age of our father, who, if we perish, will be very lonely while he lives, and will soon die himself also. Grant this boon to the name of fathers, 2.153. It is thy part therefore to bestow on us what God has given us, when it is in thy power to take it away, and so to resemble him entirely in charity; for it is good to use that power, which can either give or take away, on the merciful side; and when it is in thy power to destroy, to forget that thou ever hadst that power, and to look on thyself as only allowed power for preservation; and that the more any one extends this power, the greater reputation does he gain to himself. 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.
55. Tosefta, Berachot, 2.13 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 120, 121
2.13. "בעל קרי שאין לו מים לטבול הרי זה קורא את שמע ואינו משמיע לאזנו ואינו מברך לפניה ולא לאחריה דברי רבי מאיר וחכ\"א קורא את שמע ומשמיע לאזנו ומברך לפניה ולאחריה אמר ר' מאיר פעם אחת היינו יושבין לפני ר' עקיבה בבית המדרש והיינו קורין את שמע ולא היינו משמיעים לאזנינו מפני קסדור אחד שהיה עומד על הפתח אמר לו אין שעת הסכנה ראיה.",
56. Tosefta, Rosh Hashanah, 2.14 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 121
2.14. "רבן גמליאל אומר שליח צבור מוציא את הרבים ידי חובתן וחכמים אומרים כל אחד וא' מוציא [את] עצמו [אמר להן אם כן למה מורידין אותו לפני התיבה אמרו לו כדי להוציא את מי שאינו יודע אמר להם] אם כן למה מתפללין כל אחד ואחד לעצמו [אמרו לו] מפני ששליח צבור מתקין את עצמו אמר להם א\"כ למה מורידין אותו לפני התיבה אמרו לו להוציא את מי שאינו יודע אמר להם כשם שהוא מוציא את מי שאינו יודע כך הוא מוציא את מי שיודע. ",
57. Ignatius, To The Romans, 4.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God.
58. Clement of Rome, 1 Clement, 36 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
36. This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, who, being the brightness of His majesty, is by so much greater than the angels, as He has by inheritance obtained a more excellent name than they. Hebrews 1:3-4 For it is thus written, Who makes His angels spirits, and His ministers a flame of fire. But concerning His Son the Lord spoke thus: You are my Son, today have I begotten You. Ask of me, and I will give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession. And again He says to Him, Sit at my right hand, until I make Your enemies Your footstool. But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.
59. Ps.-Philo, Biblical Antiquities, 11.6-11.14 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ten commandments Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223
60. Justin, Dialogue With Trypho, 111, 13, 41 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
41. Justin: And the offering of fine flour, sirs, which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will. Hence God speaks by the mouth of Malachi, one of the twelve [prophets], as I said before, about the sacrifices at that time presented by you: 'I have no pleasure in you, says the Lord; and I will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, says the Lord: but you profane it.' Malachi 1:10-12 [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first.
61. Anon., Targum Onqelos, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •ten commandments Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 222
62. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •ten commandments Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 73
63. Palestinian Talmud, Rosh Hashanah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75
64. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 83
65. Palestinian Talmud, Peah, 1.1 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •ten commandments Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 236
66. Irenaeus, Refutation of All Heresies, 4.17-4.18 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
4.17. Those who are born in Gemini will be of the following description: red countece, size not very large, evenly proportioned limbs, black eyes as if anointed with oil, cheeks turned down, and large mouth, contracted eyebrows; they conquer all things, they retain whatever possessions they acquire, they are extremely rich, penurious, niggardly of what is peculiarly their own, profuse in the pleasures of women, equitable, musical, liars. And the same by nature are learned, reflective, inquisitive, arriving at their own decisions, concupiscent, sparing of what belongs to themselves, liberal, quiet, prudent, crafty, they form many designs, calculators, accusers, importunate, not prosperous, they are beloved by the fair sex, merchants; as regards friendship, not to any considerable extent useful. 4.18. Those born in Cancer are of the following description: size not large, hair like a dog, of a reddish color, small mouth, round head, pointed forehead, grey eyes, sufficiently beautiful, limbs somewhat varying. The same by nature are wicked, crafty, proficients in plans, insatiable, stingy, ungracious, illiberal, useless, forgetful; they neither restore what is another's, nor do they ask back what is their own; as regards friendship, useful.
67. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 326
68. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 326
69. Anon., Leviticus Rabba, 20.3, 25.5 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •ten commandments Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 88
20.3. רַבִּי אַבָּא בַּר כַּהֲנָא פָּתַח (קהלת ב, ב): לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל, אִם הָדֵין דְּחוֹכָא מְעֹרָב מָה חֶדְוָתָא מְהַנְיָא, מַעֲשֶׂה בְּאֶחָד מִגְדוֹלֵי כָּבוּל שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ, וּבָרְבִיעִי שֶׁלּוֹ זִמֵּן אֶצְלוֹ אוֹרְחִים, מִשֶּׁאָכְלוּ וְשָׁתוּ וְהֵיטִיבוּ אֶת לִבָּם אָמַר לִבְנוֹ עֲלֵה וְהָבֵא לָנוּ חָבִית אֶחָד מִן הָעֲלִיָּה, כֵּיוָן שֶׁעָלָה הִכִּישׁוֹ נָחָשׁ וּמֵת, הִמְתִּין לוֹ לֵירֵד וְלֹא יָרַד, אָמַר אֲנִי עוֹלֶה וְרוֹאֶה מַה טִּיבוֹ שֶׁל בְּנִי, עָלָה וּמְצָאוֹ שֶׁהִכִּישׁוֹ נָחָשׁ וּמֵת וּמוּטָל בֵּין הֶחָבִיּוֹת, הִמְתִּין עַד שֶׁגָּמְרוּ סְעוּדָתָן, אָמַר לָהֶם רַבּוֹתַי לֹא לְבָרֵךְ אֶת בְּנִי בִּרְכַּת חֲתָנִים בָּאתֶם, אֶלָּא בֵּרְכוּ עָלָיו בִּרְכַּת אֲבֵלִים, לֹא לְהַכְנִיס אֶת בְּנִי לַחֻפָּה בָּאתֶם בּוֹאוּ וְהַכְנִיסוּהוּ לְקִבְרוֹ. הִפְטִיר עָלָיו רַבִּי זַכַּאי דְּמִן כָּבוּל: לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל. 25.5. מִי שָׁת בַּטֻּחוֹת חָכְמָה (איוב לח, לו), מַהוּ בַּטֻחוֹת, בַּטָּוָיָא, (איוב לח, לו): אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה, הֲדָא תַּרְנְגוֹלְתָּא אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְתַרְנְגוֹלְתָּא שֶׂכְוִיא, הֲדָא תַּרְנְגוֹלְתָּא כַּד אֶפְרוֹחֶיהָ דַּקִּיקִין הִיא מְכַנְשָׁא לְהוֹן וְיַהֲבַת לְהוֹן תְּחוֹת אֲגַפַּיָּא וּמְשַׁחֲנָה לְהוֹן וּמַעֲדַרְנָה קֳדָמֵיהוֹן, וְכַד אִינוּן רַבְיָה חַד מִנְהוֹן בָּעֵי לְמִקְרַב לְוָתֵיהּ וְהִיא נָקְרָה לֵיהּ בְּגוֹ רֵישֵׁיהּ, וַאֲמָרַת לֵיהּ זִיל עֲדוֹר בְּקוּקַלְתָּךְ, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיָה הַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לָהֶן וְהַשְּׂלָיו מָצוּי לָהֶן, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָן, וְעַמּוּד עָנָן מַסִּיעַ לִפְנֵיהֶם, כֵּיוָן שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ אָמַר לָהֶם משֶׁה כָּל אֶחָד וְאֶחָד מִכֶּם יִטְעוֹן מַכּוּשֵׁיהּ וְיִפּוֹק וְיִנְצוֹב לֵיהּ נְצִיבִין, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. אַדְרִיָּנוּס שְׁחִיק טְמַיָּא הֲוָה עָבַר בְּאִלֵּין שְׁבִילַיָיא דִּטְבֶרְיָא וְחָמָא חַד גְּבַר סַב קָאֵים וְחָצֵיב חֲצוּבָן לְמִנְצַב נְצִיבִין, אֲמַר לֵיהּ סָבָא סָבָא אִי קָרַצְתְּ לָא חֲשַׁכְתְּ, אֲמַר לֵיהּ קְרִיצַת וַחֲשִׁיכַת, וּמַה דְּהַנֵּי לְמָרֵי שְׁמַיָא עֲבֵיד, אֲמַר לֵיהּ בְּחַיֶּיךָ סָבָא בַּר כַּמָּה שְׁנִין אַתְּ יוֹמָא דֵין, אֲמַר לֵיהּ בַּר מְאָה שְׁנִין, אֲמַר לֵיהּ וְאַתְּ בַּר מְאָה שְׁנִין וְקָאֵים וְחָצֵיב חֲצוּבִין לְמִנְצַב נְצִיבִין, סָבַר דְּאַתְּ אָכֵיל מִנְּהוֹן, אֲמַר לֵיהּ אִין זָכִית אֲכָלִית, וְאִם לָאו כְּשֵׁם שֶׁיָּגְעוּ לִי אֲבָהָתִי, כָּךְ אֲנִי יָגֵעַ לְבָנַי. אֲמַר לֵיהּ בְּחַיָּיךְ, אִם זָכִית אָכוֹל מִנְהוֹן תֶּהֱוֵה מוֹדַע לִי. לְסוֹף יוֹמִין עָבְדִין תְּאֵנַיָא, אֲמַר הָא עָנָתָה נוֹדַע לְמַלְכָּא, מָה עֲבַד מְלָא קַרְטְלָא תְּאֵינִין וְסָלַק וְקָם לֵיהּ עַל תְּרַע פָּלָטִין, אָמְרִין לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן עֲלוֹן קֳדָם מַלְכָּא, כֵּיוָן דְּעָל אֲמַר לֵיהּ מָה עִסְקָךְ, אֲמַר לֵיהּ אֲנָא סָבָא דַּעֲבַרְתְּ עָלַי וַאֲנָא חָצֵיב חֲצִיבִין לְמִנְצַב נְצִיבִין, וַאֲמַרְתְּ לִי אִין זָכִית תֵּיכוֹל מִנְּהוֹן תְּהֵא מוֹדַע לִי, הָא זָכִיתִי וַאֲכֵילִית מִנְּהוֹן וְהֵילֵין תְּאֵינַיָא מִן פֵּרֵיהוֹן. אֲמַר אַדְרִיָּנוּס בְּהַהִיא שַׁעְתָּא קְלָווֹנִין אֲנָא תִּתְּנוּן סֵילוֹן דְּדַהֲבָא וִיתֵיב לֵיהּ, אֲמַר קְלַווֹנִין אֲנָא דִּתְפַנּוּן הָדֵין קַרְטַל דִּידֵיהּ וּתְמַלּוּן יָתֵיהּ דִּינָרִין. אָמְרִין לֵיהּ עַבְדוֹהִי כָּל הָדֵין מוֹקְרָא תְּיַקְרִינֵיהּ לְהָדֵין סָבָא דִּיהוּדָאֵי, אֲמַר לְהוֹן בָּרְיֵה אוֹקְרֵיא וַאֲנָא לָא אֲנָא מוֹקַר לֵיהּ. אִנְתְּתֵיהּ דִּמְגֵירָא הֲוַת בְּרַת פַּחִין, אָמְרָה לְבַעְלָהּ בַּר קַבָּלוּי חָמֵי דַּהֲדָא מַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, מָה עֲבַד מְלָא מַרְעֲלֵיהּ תֵּינִין וַאֲזַל וְקָם קֳדָם פָּלָטִין, אֲמָרוּן לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, עָלוֹן וְאָמְרִין לְמַלְכָּא חַד סָבָא קָאֵים עַל תְּרַע פָּלָטִין טָעֵין מְלָא מַרְעֲלֵיהּ תֵּינִין, וַאֲמַרְנָא לֵיהּ מָה עִסְקָךְ אֲמַר לָן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, אֲמַר קְלָווֹנִין אֲנָא דִּתְקִימוּן יָתֵיהּ קֳדָם תְּרַע פָּלָטִין וְכָל מַאן דְּעָיֵיל וְנָפֵיק יְהֵי טָרֵי עַל אַפֵּיהּ. בְּאַפְתֵּי רַמְשָׁא פַּנּוּן יָתֵיהּ וַאֲזַל לְבֵיתֵיהּ, אֲמַר לְאִנְתְּתֵיהּ כְּכָל הָדֵין יְקָרָא אֲנָא שְׁלִים לָךְ, אֲמַרָה אָזֵיל גְּלוֹג לְאִמָּךְ דַּהֲווֹן אִינוּן תֵּינִין וְלָא הֲווֹן אֶתְרוֹגִין, דַּהֲווֹן בְּשִׁילָן וְלָא פְגִינָן.
70. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •commandments (mitzvot), in the ten commandments Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 57
66b. תנא שן תותבת היתה לה ועשה לה רבי ישמעאל שן של זהב משלו כי שכיב רבי ישמעאל פתח עליה ההוא ספדנא הכי בנות ישראל על ר' ישמעאל בכינה המלבישכן וכו',ההוא דאמר לה לדביתהו קונם שאי את נהנית לי עד שתטעימי תבשילך לרבי יהודה ולר"ש ר' יהודה טעים אמר ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים המאררים בספק ואני על אחת כמה וכמה,ר"ש לא טעים אמר ימותו כל בני אלמנה ואל יזוז שמעון ממקומו ועוד כי היכי דלא לתרגלי למינדר,ההוא דאמר לדביתהו קונם שאי את נהנית לי עד שתרוקי בו ברשב"ג אתת ורקק אלבושיה א"ל רב אחא מדפתי לרבינא והא האי לזילותא קא מיכוין א"ל מירק על מני דרשב"ג זילותא רבתא היא,ההוא דאמר לה לדביתהו קונם שאי את נהנית לי עד שתראי מום יפה שביך לר' ישמעאל בר' יוסי,אמר להם שמא ראשה נאה אמרו לו סגלגל שמא שערה נאה דומה לאניצי פשתן שמא עיניה נאות טרוטות הן שמא אזניה נאות כפולות הן שמא חוטמה נאה בלום הוא שמא שפתותיה נאות עבות הן שמא צוארה נאה שקוט הוא שמא כריסה נאה צבה הוא שמא רגליה נאות רחבות כשל אווזא שמא שמה נאה לכלוכית שמה אמר להן יפה קורין אותה לכלוכית שהיא מלוכלכת במומין ושרייה,ההוא בר בבל דסליק לארעא דישראל נסיב איתתא אמר לה בשילי לי תרי טלפי בשילה ליה תרי טלפי רתח עלה למחר אמר לה בשילי לי גריוא בשילה ליה גריוא אמר לה זילי אייתי לי תרי בוציני אזלת ואייתי ליה תרי שרגי,אמר לה זילי תברי יתהון על רישא דבבא הוה יתיב בבא בן בוטא אבבא וקא דאין דינא אזלת ותברת יתהון על רישיה אמר לה מה הדין דעבדת אמרה ליה כך ציוני בעלי אמר את עשית רצון בעליך המקום יוציא ממך שני בנים כבבא בן בוטא, br br big strongהדרן עלך רבי אליעזר /strong /big br br,מתני׳ big strongנערה /strong /big המאורסה אביה ובעלה מפירין נדריה 66b. It was b taught: She had a false tooth [ i shen totevet /i ], /b which disfigured her, b and Rabbi Yishmael made her a gold tooth from his own /b money, thereby beautifying her. b When Rabbi Yishmael died, a certain eulogizer began /b his eulogy b about him like this: Daughters of Israel, weep for Rabbi Yishmael, who clothed you. /b ,§ The Gemara relates: There was b a certain /b person b who said to his wife: Benefiting from me is i konam /i /b for b you until you have given Rabbi Yehuda and Rabbi Shimon your cooked food to taste, /b so they can see for themselves what a bad cook you are. She brought the food to them, and b Rabbi Yehuda tasted /b it, without concern for his honor. b He said: /b This is an b i a fortiori /i /b inference: b And what /b can be seen, b that /b in order b to make peace between a man and his wife, the Torah said: My name, that is written in sanctity, shall be blotted out in the waters that curse, /b as the words written on a scroll, including the name of God, were blotted out during the ceremony of preparing the water that a i sota /i would drink. And this is so even b in /b a case of where it is b uncertain /b if this will bring peace between them, as she may or not be guilty of adultery. b I, all the more so, /b should waive my honor in order to bring peace to this couple.,Conversely, b Rabbi Shimon did not taste. He said: Let all the children of the widow die, and Shimon will not budge from his place. /b In other words, the husband can die and leave his wife a widow and his children orphans, and let them die too, rather than have people belittle the dignity of Torah scholars by taking such vows. b And furthermore, /b there is another reason for my refusal: b So that they should not become used to taking vows. /b ,The Gemara relates: There was b a certain /b person b who said to his wife: Benefiting from me is i konam /i /b for b you until you have spat on Rabban Shimon ben Gamliel. She came /b to Rabban Shimon ben Gamliel b and spat on his clothing. Rav Aḥa of Difti said to Ravina: But this /b man b intended the humiliation /b of Rabban Shimon ben Gamliel, which is not achieved by spitting on his clothing. Ravina b said to him: Spittle on the clothing of Rabban Shimon ben Gamliel is a great humiliation /b for him, and she has thereby fulfilled the vow.,The Gemara relates: There was b a certain /b person b who said to his wife: Benefiting from me is i konam /i /b for b you until you show some beautiful [ i yafeh /i ] part of you to Rabbi Yishmael, son of Rabbi Yosei. /b Rabbi Yishmael attempted to find something beautiful about the woman., b He said to /b his students: b Perhaps her head is beautiful? They said to him: /b It is b round [ i segalgal /i ]. Perhaps her hair is beautiful? /b They replied: Her hair b resembles stalks of flax. Perhaps her eyes are beautiful? They are narrow [ i terutot /i ]. Perhaps her ears are beautiful? They are double /b in size. b Perhaps her nose is beautiful? It is stubby. Perhaps her lips are beautiful? They are thick. Perhaps her neck is beautiful? It is low /b and short. b Perhaps her stomach is beautiful? It is swollen. Perhaps her feet are beautiful? /b They are b as wide as a goose’s. Perhaps her name is beautiful? Her name is Likhlukhit. He said to them: It is fitting [ i yafeh /i ] /b that b she is called /b by the name b Likhlukhit, as she is dirty [ i melukhlekhet /i ] with blemishes, and he permitted her /b to benefit from her husband, because she did have one beautiful feature, her fitting name.,The Gemara cites another incident: There was b a certain Babylonian who went up to Eretz Yisrael /b and b married a woman /b there. b He said to her: Cook two lentils, /b i.e., some lentils, b for me. She cooked /b exactly b two lentils for him. He grew angry with her. On the following day, /b so that she would not repeat what she had done, b he said to her: Cook a i se’a /i [ i geriva /i ] for me, /b intending: A large amount. b She cooked an /b actual b i se’a /i for him, /b far more than what one person could eat. b He said to her: Go and bring me two i butzinei /i , /b intending small gourds, as i butzinei /i are small gourds in the Aramaic dialect spoken in Babylonia. b She went and brought him two lamps [ i sheraggei /i ], /b called i butzinei /i in the Aramaic dialect spoken in Eretz Yisrael.,In anger, b he said to her: Go and break them on the head of the i bava /i , /b intending the gate, as i bava /i means a gate in the Aramaic dialect spoken in Babylonia. She did not recognize this word. At that time, the Sage b Bava ben Buta was sitting as a judge at the gate. She went and broke them on his head, /b as his name was Bava. b He said to her: What is this you have done? She said to him: This is what my husband commanded me /b to do. b He said: You fulfilled your husband’s desire, may the Omnipresent bring forth from you two sons, /b corresponding to the two candles, b like Bava ben Buta. /b ,, strong MISHNA: /strong With regard to b a betrothed young woman, her father and her husband /b together b nullify her vows. /b
71. Nag Hammadi, The Apocalypse of Paul, 6.14 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
72. Victorinus, Adversus Arium, 3.14, 4.16 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 375, 433, 484, 485, 486, 496, 499, 500
73. Eusebius of Caesarea, Preparation For The Gospel, 13.12.8 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •ten commandments Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 61
74. Diogenes Laertius, Lives of The Philosophers, 5.1.20 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •decalogue/ten commandments Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 373
75. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 326
104a. עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום,ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום,גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:,אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה,ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט,ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש,קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל,וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו,שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי,א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים,אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל,אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת,א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך: 104a. b he elevates its /b status, as b Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. /b Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the i samekh /i and final i mem /i , letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open i mem /i closed elevates its status. b However, /b if b one rendered a closed /b letter b open, he diminishes its /b status, as b Rabbi Yirmeya said, and some say /b that it was b Rabbi Ḥiyya bar Abba /b who said: b The prophets instituted /b the difference between the open and closed forms of the letters b i mem /i , i nun /i , i tzadi /i , i peh /i , i kaf /i . /b Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.,The Gemara rejects this: b And is that reasonable? Isn’t it written: “These are the commandments /b that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores b that a prophet is not permitted to introduce any /b new b element /b related to the Torah and its mitzvot b from here on. Rather, /b the prophets did not innovate these forms. Both the open and closed versions b existed /b before then. However, people b did not know which /b form appeared b in the middle of a word /b and b which /b form b at the end of a word. And the prophets came /b and b instituted their /b set positions. The Gemara asks: b And still /b the question remains: Didn’t the Sages derive from the verse: b “These are the commandments,” that a prophet is not permitted to introduce any /b new b element from here on? /b How could they institute the position of the letters? b Rather, /b over the course of time, the people b forgot their /b positions in the words b and /b the prophets b then reestablished their /b positions. Apparently, closed letters are no more significant than the open ones.,The Gemara returns to discuss b the matter itself. Rav Ḥisda said: /b The letters b i mem /i and i samekh /i that were in the tablets were standing miraculously. And /b furthermore, b Rav Ḥisda said: /b The b writing on the tablets was read from the inside, /b from one side of the tablets, b and read from the outside, /b the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: b i Nevuv /i /b was read as b i bet /i , i vav /i , i bet /i , i nun /i ; i rahav /i /b as b i beit /i , i heh /i , i reish /i ; /b and b i saru /i /b as b i vav /i , i reish /i , i samekh /i . /b , b The Sages said to Rabbi Yehoshua ben Levi: Young students came /b today b to the study hall and said things /b the likes of b which were not said /b even b in the days of Joshua bin Nun. /b These children who only knew the Hebrew alphabet interpreted the letters homiletically. br b i Alef beit /i /b means b learn /b [ b i elaf /i /b ] the b wisdom /b [ b i bina /i /b ] of the Torah. br b i Gimmel dalet /i /b means b give to the poor /b [ b i gemol dalim /i /b ]. b Why is the leg of the i gimmel /i extended toward /b the b i dalet /i ? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why /b is the b leg of /b the b i dalet /i extended toward /b the b i gimmel /i ? /b It is so b that /b a poor person b will make himself available to him /b who wants to give him charity. b And why does the i dalet /i face away from /b the b i gimmel /i ? /b It is to teach b that one should give /b charity b discreetly so that /b the poor person b will not be embarrassed by him. /b ,The children continued to interpret the letters. br b i Heh vav /i : That is /b the principal b name of the Holy One, Blessed be He. /b br b i Zayin ḥet /i , i tet yod /i , i kaf lamed /i : And if you do so, the Holy One, Blessed be He, feeds [ i zan /i ] you, and shows you favor [ i ḥan /i ], and bestows goodness [ i meitiv /i ] upon you, and gives you an inheritance [ i yerusha /i ], and ties a crown [ i keter /i ] for you in the World to Come [ i la’olam haba /i ]. /b br The b open i mem /i and closed i mem /i /b indicate that the Torah contains b an open statement, /b understood by all, and b an esoteric statement. /b br The b bent i nun /i /b and the b straight i nun /i /b at the end of a word refer to b a faithful person who is bent [ i ne’eman kafuf /i ] /b and is modest now, who will ultimately become a b well-known faithful person [ i ne’eman pashut /i ]. /b , b i Samekh ayin /i : Support the poor [ i semokh aniyyim /i ] /b to prevent them from falling further. b Another version: Make mnemonic /b signs b [ i simanim aseh /i ] /b to remember b the Torah and acquire it. /b br The b bent i peh /i /b and the b straight i peh /i : /b Sometimes one needs to have b an open mouth [ i peh patuaḥ /i ] /b and speak, and sometimes one needs to have b a closed mouth [ i peh satum /i ]. /b br The b bent i tzadi /i /b and the b straight i tzadi /i /b indicate that b a righteous /b person who is b bent /b and humble b [ i tzaddik kafuf /i ] /b now will ultimately become b a well-known righteous /b person b [ i tzaddik pashut /i ] /b whose righteousness is apparent to all. The Gemara asks: b That is identical /b to the interpretation of the bent and straight i nun /i : b i Ne’eman kafuf /i , i ne’eman pashut /i . /b The Gemara explains: b The verse added /b the b bending /b of the righteous person b to the bending of /b the faithful person. b From here /b it is derived b that the Torah was given in /b an atmosphere of b gravity. /b One must receive the Torah with a sense of awe and extreme humility.,The children continued: br b i Kuf /i : Holy [ i kadosh /i ], /b referring to God. br b i Reish /i : A wicked person [ i rasha /i ]. Why is the i kuf /i facing away from /b the b i reish /i ? /b This question was phrased euphemistically, as it is the i reish /i that is facing away from the i kuf /i . b The Holy One, Blessed be He, said: I am unable look at a wicked person, /b i.e., the wicked person does not want to look toward God. b And why is the crown of /b the letter b i kuf /i turned toward /b the b i reish /i ? The Holy One, Blessed be He, said: If /b the wicked person b repents /b his evil ways b I will tie a crown for him like My own. And why is the leg of /b the b i kuf /i suspended /b and not connected to the roof of the letter? b Because if /b the wicked person b repents he can enter /b through this opening if he so desires.,The Gemara asks: b Let him enter through that /b opening, as the i kuf /i is open on both sides at the bottom. The Gemara answers: This b supports /b the statement of b Reish Lakish, as Reish Lakish said: What is /b the meaning of b that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace” /b (Proverbs 3:34)? One who b comes /b in order b to become impure, /b i.e., to sin, b they, /b in Heaven, b provide him with an opening /b to do so, and he is not prevented from sinning. However, if he b comes /b in order b to become purified, /b not only is he allowed to do so, but b they, /b in Heaven, b assist him. /b ,They further taught: br b i Shin /i : Falsehood [ i sheker /i ]. i Tav /i : Truth [ i emet /i ]. /b br b Why are the letters of /b the word b i sheker /i adjacent /b to one another in the alphabet, while b the letters of i emet /i are distant /b from one another? That is because while b falsehood is /b easily b found, truth is found /b only with great difficulty. b And why do /b the letters that comprise the word b i sheker /i /b all b stand on one foot, and /b the letters that comprise the word b i emet /i /b stand on bases that are wide like b bricks? /b Because the b truth stands /b eternal and b falsehood does not stand /b eternal.,The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on b [ i alef tav /i , i beit shin /i ]. /b i Alef tav /i , God said: If b he despised Me [ i oti ti’ev /i ] /b would b I desire [ i etaveh /i ] him? i Beit shin /i : /b If b he does not desire /b to worship b Me [ i bi /i ], /b shall b My name [ i shemi /i ] rest upon him? i Gimmel reish /i : /b He b defiled his body [ i gufo /i ]; /b shall b I have mercy [ i araḥem /i ] on him? /b The word comprised of the letters i gimmel /i and i reish /i in Aramaic means licentiousness. b i Dalet kuf /i : /b He b locked My doors [ i daltotai /i ], /b shall b I not cut off his horns [ i karnav /i ]? To this point, /b the Gemara interpreted the letters as referring to b the attribute of the wicked. /b , b However, /b with regard to b the attribute of the righteous /b it is taught differently. b i Alef tav /i , i beit shin /i : If you have shame [ i ata bosh /i ], i gimmel reish /i , i dalet kuf /i : If you do so, /b you will b reside [ i gur /i ] in /b the b heavens [ i bedok /i ], /b as the verse says: “Who stretches out the Heavens like a curtain [ i dok /i ]” (Isaiah 40:22). b i Heh tzadi /i , i vav peh /i : There is a partition [ i ḥatzitza havei /i ] between you and anger [ i af /i ]. i Zayin ayin /i , i ḥet samekh /i , i tet nun /i : And you will not be shaken [ i mizdaze’a /i ] by the Satan. i Yod mem /i , i kaf lamed /i : The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, /b send the righteous as well into the b sea /b to which b all /b go b [ i yam kol /i ], /b Gehenna.,The interpretation of the alphabet continues with other combinations of letters. b The Holy One, Blessed be He, said: i Alef ḥet samekh /i , i bet tet ayin /i , i gimmel yod peh /i : I have mercy on them [ i Ani ḥas aleihem /i ] because they spurned [ i ba’atu /i ] adultery [ i gif /i ]. /b The Gemara continues with this combination of the letters: b i Dalet kaf tzadi /i : They are pure [ i dakkim /i ], they are honest [ i kenim /i ], they are righteous [ i tzaddikim /i ]. i Heh lamed kuf /i : You have no portion [ i ḥelek /i ] with them, /b based on the interchange of the letters i ḥet /i and i heh /i . b i Vav mem reish zayin nun /i , i shin tav /i : /b The minister of b Gehenna said [ i amar /i ], /b based on i vav mem reish /i , b before Him: Master of the Universe, my Master [ i Mari /i ], sustain me [ i zaneini /i ] with the seed of Seth [ i Shet /i ], /b which refers to all humankind, including the Jewish people.,The Holy One, Blessed be He, b said to him /b using another configuration of the alphabet: b i Alef lamed /i , i beit mem /i : Not with them [ i al bam /i ], /b i.e., you will have no portion of them. b i Gimmel nun /i , i dalet samekh /i : To where will I lead them? /b I will lead them b to the garden of myrtle [ i gan hadas /i ], /b i.e., the Garden of Eden. b i Heh ayin /i , i vav peh /i : /b The minister of b Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ i ayef anokhi /i ] /b and thirsty and need people to care for me. The Holy One, Blessed be He, responded: b i Zayin tzadi /i , i ḥet kuf /i : These are the descendants [ i zaro /i ] of Isaac [ i Yitzḥak /i ]. i Tet reish /i , i yod shin /i , i kaf tav /i : Wait [ i tar /i ], I have groups /b upon b groups [ i yesh li kittot kittot /i ] of /b other b nations that I will give you /b instead.
76. Pseudo Clementine Literature, Homilies, 8.22-8.23 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
77. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 75
31b. ומיבנה לאושא ומאושא ליבנה ומיבנה לאושא ומאושא לשפרעם ומשפרעם לבית שערים ומבית שערים לצפורי ומצפורי לטבריא וטבריא עמוקה מכולן שנאמר (ישעיהו כט, ד) ושפלת מארץ תדברי,רבי אלעזר אומר שש גלות שנאמר (ישעיהו כו, ה) כי השח יושבי מרום קריה נשגבה ישפילנה ישפילה עד ארץ יגיענה עד עפר א"ר יוחנן ומשם עתידין ליגאל שנאמר (ישעיהו נב, ב) התנערי מעפר קומי שבי:, big strongמתני׳ /strong /big אמר ר' יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי שאפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד:, big strongגמ׳ /strong /big ההיא איתתא דאזמנוה לדינא קמיה דאמימר בנהרדעי אזל אמימר למחוזא ולא אזלה בתריה כתב פתיחא עילווה אמר ליה רב אשי לאמימר והא אנן תנן אפילו ראש בית דין בכל מקום שלא יהו העדים הולכין אלא למקום הוועד,א"ל הנ"מ לענין עדות החדש דא"כ נמצאת מכשילן לעתיד לבא אבל הכא (משלי כב, ז) עבד לוה לאיש מלוה,ת"ר אין כהנים רשאין לעלות בסנדליהן לדוכן וזו אחד מתשע תקנות שהתקין ריב"ז שית דהאי פירקא וחדא דפירקא קמא,ואידך דתני' גר שנתגייר בזמן הזה צריך שיפריש רובע לקינו אמר רשב"א כבר נמנה עליה רבן יוחנן וביטלה מפני התקלה,ואידך פלוגתא דרב פפא ורב נחמן בר יצחק רב פפא אמר כרם רבעי רב נחמן בר יצחק אמר לשון של זהורית,רב פפא אמר כרם רבעי (דתניא) כרם רבעי היה עולה לירושלים מהלך יום לכל צד וזו היא תחומה אילת מן (הצפון) ועקרבת מן (הדרום) לוד מן המערב וירדן מן המזרח,ואמר עולא ואיתימא רבה בר עולא א"ר יוחנן מה טעם כדי לעטר שוקי ירושלים בפירות,ותניא כרם רבעי היה לו לרבי אליעזר במזרח לוד בצד כפר טבי וביקש ר' אליעזר להפקירו לעניים,אמרו לו תלמידיו רבי כבר נמנו חבריך עליו והתירוהו מאן חבריך רבן יוחנן בן זכאי,רב נחמן בר יצחק אמר לשון של זהורית דתניא בראשונה היו קושרין לשון של זהורית על פתח אולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו על פתח אולם מבפנים,ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהו קושרין אותו חציו בסלע וחציו בין קרניו של שעיר המשתלח,רב נחמן בר יצחק מאי טעמא לא אמר כרב פפא אמר לך אי סלקא דעתך רבן יוחנן בן זכאי חבריו דרבי אליעזר מי הוה רבו הוה ואידך כיון דתלמידים הוו לאו אורח ארעא למימרא ליה לרביה רבך,ורב פפא מאי טעמא לא אמר כרב נחמן בר יצחק אמר לך אי ס"ד רבן יוחנן בן זכאי בימי רבן יוחנן בן זכאי מי הוה לשון של זהורית והתניא כל שנותיו של רבן יוחנן בן זכאי מאה ועשרים שנה מ' שנה עסק בפרקמטיא מ' שנה למד מ' שנה לימד,ותניא מ' שנה קודם שנחרב הבית לא היה לשון של זהורית מלבין אלא מאדים ותנן משחרב הבית התקין רבן יוחנן בן זכאי ואידך אותם ארבעים שנה דלמד תלמיד יושב לפני רבו הוה ואמר מילתא ואסתבר טעמיה 31b. b and from Yavne to Usha; and from Usha /b it returned b to Yavne; and from Yavne /b it went back b to Usha; and from Usha to Shefaram; and from Shefaram to Beit She’arim; and from Beit She’arim to Tzippori; and from Tzippori to Tiberias. And Tiberias is lower than all of them, /b as it is in the Jordan Valley. A verse alludes to these movements, b as it is stated: “And brought down, you shall speak out of the ground” /b (Isaiah 29:4)., b Rabbi Elazar says: /b There are b six exiles, /b if you count only the places, not the number of journeys, and a different verse alludes to this, b as it is stated: “For He has brought down those who dwell high, the lofty city laying it low, laying it low, to the ground, bringing it to the dust” /b (Isaiah 26:5). This verse mentions six expressions of lowering: Brought down, laying it low, laying it low, to the ground, bringing it, and to the dust. b Rabbi Yoḥa said: And from there, /b i.e., from their lowest place of descent, b they are destined to be redeemed /b in the future, b as it is stated: “Shake yourself from the dust, arise, sit, /b Jerusalem” (Isaiah 52:2)., strong MISHNA: /strong b Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥa ben Zakkai instituted, that even /b if b the head of the court /b of seventy-one b is in any /b other b place, /b not where the Great Sanhedrin is in session, b the witnesses should /b nevertheless b go only to the place /b where the Great Sanhedrin b gathers /b to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥa ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court., strong GEMARA: /strong The Gemara relates: There was b a certain woman who was called to judgment before Ameimar in Neharde’a. Ameimar /b temporarily b went to Meḥoza, and she did not follow him /b to be judged there. b He wrote a document of excommunication [ i petiḥa /i ] concerning her, /b for disobeying the court. b Rav Ashi said to Ameimar: Didn’t we learn /b in the mishna: b Even /b if b the head of the court /b of seventy-one b is in any /b other b place, the witnesses should go only to the place /b where the Great Sanhedrin b gathers? /b This shows that one must appear in the court itself, rather than follow the head of the court.,Ameimar b said to him: This applies only to testimony /b to determine the start b of the month, /b for which it is necessary to have a fixed place. The reason is b that if so, /b if the witnesses come to court when the head of the court is absent and they will have to go to another place, b consequently you will be obstructing them for future /b occasions, as they will consider it too much trouble and perhaps they will not come the next time. Therefore, the Sages said that these witnesses should go to the regular place where the Great Sanhedrin meets. b However, here, /b with regard to monetary claims, the verse states: b “The borrower is servant to the lender” /b (Proverbs 22:7), i.e., the defendant must act as is convenient to the claimant and the court.,§ b The Sages taught /b in a i baraita /i : b Priests are not allowed to ascend with their sandals to the platform /b to recite the Priestly Blessing in the synagogue. b And this is one of the nine ordices that Rabban Yoḥa ben Zakkai instituted. Six /b are mentioned b in this chapter: /b Sounding the i shofar /i on Shabbat in Yavne, taking the i lulav /i all seven days, the prohibition against eating new grain the entire day of waving, accepting testimony to determine the start of the month all day, having the witnesses to the New Moon go to the place of meeting, and reciting the Priestly Blessing without sandals. b And one /b is stated b in the first chapter, /b that the witnesses to the New Moon may desecrate Shabbat only for the months of Tishrei and Nisan., b And the other, as it is taught /b in a i baraita /i : b A convert who converts nowadays is required to set aside a quarter /b -shekel b for his nest, /b i.e., his pair of doves. By Torah law a convert must bring two burnt-offerings of birds, in addition to his immersion and circumcision. After the destruction, it was instituted that he must set aside the value of two young pigeons in anticipation of the rebuilding of the Temple. b Rabbi Shimon ben Elazar said: Rabban Yoḥa /b ben Zakkai b already /b assembled a majority who b voted and rescinded /b the ordice b due to /b a potential b mishap. /b If a convert is obligated to set aside money, someone might unwittingly use this money, thereby violating the prohibition against misuse of consecrated property., b And the other /b ordice, the ninth, b is /b the subject of b a dispute between Rav Pappa and Rav Naḥman bar Yitzḥak. Rav Pappa said: /b The ordice concerned the fruit of a b fourth-year grapevine. Rav Naḥman bar Yitzḥak said: /b It was with regard to b the strip of crimson /b wool.,The Gemara elaborates: b Rav Pappa said /b that the ordice is referring to the fruit of b a fourth-year grapevine, as it is taught /b in a mishna ( i Beitza /i 5a): The fruit of b a fourth-year grapevine /b has the status of second-tithe fruits, and therefore their owner b would ascend to Jerusalem /b and eat the grapes there. If he is unable to do so, due to the distance involved or the weight of the load, he may redeem the fruits with money where he is, and later redeem that money for other fruits in Jerusalem. However, the Sages decreed that fruit from the environs of Jerusalem should not be redeemed; rather, the owners should bring the fruit itself to Jerusalem. The environs of Jerusalem for this purpose were defined as b a day’s walk in each direction. And this is its boundary: Eilat to the north, Akrabat to the south, Lod to the west, and the Jordan /b river b to the east. /b , b And Ulla said, and some say Rabba bar Ulla /b said that b Rabbi Yoḥa said: /b For b what reason /b did the Sages institute this ordice, that one who lives near Jerusalem must bring his fruit there? b In order to adorn the markets of Jerusalem with fruit, /b as this decree ensures that there is always an abundance of fruit in Jerusalem., b And it was /b further b taught /b in a i baraita /i : b Rabbi Eliezer /b ben Hyrcanus, a student of Rabban Yoḥa ben Zakkai, b had a fourth-year grapevine /b located between Lod and Jerusalem, b to the east /b of b Lod alongside the village of Tavi. /b The vine was within the boundaries of Jerusalem for the purpose of this i halakha /i . Rabbi Eliezer could not bring the fruit to the Temple, as the Temple had been destroyed, b and Rabbi Eliezer sought to render /b the fruit b ownerless /b in favor b of the poor, /b for whom it would be worth the effort to bring the fruit to Jerusalem., b His students said to him: /b Our b teacher, /b there is no need to do so, as b your colleagues have already voted on /b the matter b and permitted it, /b as after the destruction of the Temple there is no need to adorn the markets of Jerusalem. The Gemara explains: b Who are: Your colleagues? /b This is referring to b Rabban Yoḥa ben Zakkai. /b , b Rav Naḥman bar Yitzḥak said: /b The ordice was with regard to b the strip of crimson /b wool used on Yom Kippur. b As it is taught /b in a i baraita /i : b At first they would tie a strip of crimson /b wool b to the opening of the Entrance Hall /b of the Temple b on the outside. /b If, after the sacrificing of the offerings and the sending of the scapegoat, the strip b turned white, /b the people b would rejoice, /b as this indicated that their sins had been atoned for. If b it did not turn white they would be sad. /b When the Sages saw that people were overly distressed on Yom Kippur, b they instituted that they should tie /b the strip of crimson wool b to the opening of the Entrance Hall on the inside, /b where only a few could enter to see it., b But /b people b would still peek and see /b it, and once again, if b it turned white they would rejoice, /b and if b it did not turn white they would be sad. /b Therefore, the Sages b instituted that they should tie half of /b the strip b to a rock /b near the place where the one who sent the scapegoat stood b and half of it between the horns of the scapegoat, /b so that the people would not know what happened to the strip until after the conclusion of Yom Kippur. This ordice was instituted by Rabban Yoḥa ben Zakkai.,The Gemara explains this dispute: b What is the reason /b that b Rav Naḥman bar Yitzḥak did not state /b his opinion with regard to the ordice b in accordance with /b the opinion of b Rav Pappa? He /b could have b said to you: If it enters your mind /b to say that b Rabban Yoḥa ben Zakkai /b rescinded the ordice of the fruit of fourth-year grapevines, b was he /b one of b Rabbi Eliezer’s colleagues, /b that the students would have referred to him in this manner? b He was his teacher. /b Therefore, Rabbi Yoḥa cannot be the one who instituted this ordice. b And the other, /b Rav Pappa, what would he respond to this? He would say that b since they were /b Rabbi Eliezer’s b students /b it is b not proper conduct /b for one b to say to his teacher: Your teacher. /b Therefore, they referred to Rabbi Yoḥa as Rabbi Eliezer’s colleague.,The Gemara asks: b And what is the reason /b that b Rav Pappa did not state /b his opinion b in accordance with /b the opinion of b Rav Naḥman bar Yitzḥak? /b Rav Pappa could have b said to you: If it enters your mind /b to say that this ordice for Yom Kippur was instituted by b Rabban Yoḥa ben Zakkai, in the days of Rabban Yoḥa ben Zakkai was there /b in fact b a strip of crimson /b wool? b Isn’t it taught /b in a i baraita /i : b All the years of Rabban Yoḥa ben Zakkai’s /b life were b 120 years: Forty years he was involved in business /b so that he could achieve ficial independence and study Torah, b forty years he studied /b Torah, and b forty years he taught /b Torah., b And it is taught /b in a i baraita /i : During b the forty years before the /b Second b Temple was destroyed the strip of crimson /b wool b would not turn white; rather, /b it would b turn /b a deeper shade of b red. And we learned /b in the mishna: b When the Temple was destroyed Rabban Yoḥa ben Zakkai instituted /b his ordices. This shows that Rabban Yoḥa lived and taught Torah after the destruction. Therefore the ordice of the crimson wool must have been made while Rabban Yoḥa was still studying Torah, before he instituted any ordices. The Gemara asks: b And the other /b Sage, Rav Naḥman bar Yitzḥak, what would he answer? According to him, that ordice was instituted during b those forty years that he studied /b Torah. He b was /b then b a student sitting before his teacher, and he said a matter, /b i.e., he suggested this ordice, b and his reasoning made sense /b to the Sages,
78. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 83
79. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •ten commandments Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 16
35a. משום חינא אקילו רבנן גבה קא משמע לן:,נמנעו מלהשביעה: מ"ט אילימא משום דרב כהנא דאמר רב כהנא ואמרי לה אמר רב יהודה אמר רב מעשה באדם אחד בשני בצורת שהפקיד דינר זהב אצל אלמנה והניחתו בכד של קמח ואפאתו בפת ונתנתו לעני,לימים בא בעל הדינר ואמר לה הבי לי דינרי אמרה ליה יהנה סם המות באחד מבניה של אותה אשה אם נהניתי מדינרך כלום אמרו לא היו ימים מועטין עד שמת אחד מבניה וכששמעו חכמים בדבר אמרו מה מי שנשבע באמת כך הנשבע על שקר על אחת כמה וכמה,מאי טעמא איענשה דאישתרשי לה מקום דינר,ומאי מי שנשבע באמת כמי שנשבע באמת,אי משום הא מאי איריא אלמנה אפילו גרושה נמי אלמה א"ר זירא אמר שמואל לא שנו אלא אלמנה אבל גרושה משביעין אותה,אלמנה שאני דבההיא הנאה דקא טרחה קמי דיתמי אתיא לאורויי היתרא,אמר רב יהודה אמר ר' ירמיה בר אבא רב ושמואל דאמרי תרוייהו לא שנו אלא בב"ד אבל חוץ לבית דין משביעין אותה איני והא רב לא מגבי כתובה לארמלתא קשיא,בסורא מתנו הכי בנהרדעא מתנו הכי אמר רב יהודה אמר שמואל לא שנו אלא בבית דין אבל חוץ לב"ד משביעין אותה ורב אמר אפי' חוץ לב"ד נמי אין משביעין אותה,רב לטעמיה דרב לא מגבי כתובה לארמלתא וליאדרה וליגבייה בשני דרב קילי נדרי,ההיא דאתאי לקמיה דרב הונא אמר לה מה אעביד ליך דרב לא מגבי כתובה לארמלתא אמרה ליה מידי הוא טעמא אלא דלמא נקיטנא מידי מכתובתי חי ה' צבאות אם נהניתי מכתובתי כלום אמר רב הונא מודה רב בקופצת,ההיא דאתאי לקמיה דרבה בר רב הונא אמר לה מאי אעביד ליך דרב לא מגבי כתובה לארמלתא ואבא מרי לא מגבי כתובה לארמלתא,אמרה ליה הב לי מזוני אמר לה מזוני נמי לית ליך דאמר רב יהודה אמר שמואל התובעת כתובתה בב"ד אין לה מזונות,אמרה ליה אפכוה לכורסיה כבי תרי עבדא לי הפכוה לכורסיה ותרצוה ואפילו הכי לא איפרק מחולשא,אמר ליה רב יהודה לרב ירמיה ביראה אדרה בב"ד ואשבעה חוץ לב"ד וליתי קלא וליפול באודני דבעינא כי היכי דאעביד בה מעשה,גופא אמר רבי זירא אמר שמואל לא שנו אלא אלמנה אבל גרושה משביעין אותה,וגרושה דאדרה לא והא שלחו מתם איך פלוניתא בת פלוני קבילת גיטא מן ידא דאחא בר הידיא דמתקרי איה מרי ונדרת ואסרת פירות שבעולם עלה דלא קבילת מכתובתה אלא גלופקרא אחד וספר תהלים אחד וספר איוב וממשלות בלואים 35a. b Due to /b the increased b desirability /b that this would bring her when trying to remarry, since this would ensure she would bring assets with her into a new marriage, b the Sages were lenient with her, /b as the Sages issued several decrees in connection with the marriage contract in order to enable women to collect more easily. Therefore, the mishna b teaches us /b that this is not the case.,§ The mishna taught that the court b refrained from administering an oath to her. /b The Gemara asks: b What is the reason /b that they refrained from administering oaths to widows? b If we say /b that it is b because /b of the statement b of Rav Kahana, as Rav Kahana says, and some say /b that it was b Rav Yehuda /b who b says /b that b Rav says: /b There was b an incident involving a person during years of famine who deposited a gold dinar with a widow, and she placed /b the gold dinar b in a jug of flour and /b unwittingly b baked it in /b a loaf of b bread /b along with the flour, b and /b she b gave /b the bread as charity b to a poor man. /b , b After a period of time, the owner of the dinar came and said to her: Give me my dinar. She said to him: May poison benefit, /b i.e., take effect on, b one of the children of that woman, /b i.e., my children, b if I derived any benefit from your dinar. It was said: Not /b even b a few days /b passed b until one of her children died, and when the Sages heard of /b this b matter, they said: If one who takes an oath truthfully /b is punished in b this /b way for sin, b one who takes an oath falsely, all the more so. /b ,The Gemara first clarifies the details of the incident: b What is the reason /b that b she was punished /b if she in fact did not derive any benefit from the dinar? The Gemara answers: b Because she benefited /b [ b i ishtarshi /i /b ] b from the place of the dinar, /b as the dinar took up space in the bread, enabling her to use less flour. Therefore, she did derive some small benefit from the dinar.,The Gemara asks: If she in fact did derive benefit from the dinar, then b what /b is meant by the statement: b One who takes an oath truthfully? /b Wasn’t her oath actually false? The Gemara answers: It means that she was b like one who took an oath truthfully, /b as her oath was truthful to the best of her knowledge. In any case, this woman was punished severely for a small mistake. The severity of taking a false oath, even inadvertently, is why the Sages ceased administering oaths to widows.,The Gemara questions if this could be the reason for the ordice: b If /b they refrained from administering oaths b due to this /b reason, then b why /b would this be limited b specifically /b to b a widow? Even a divorcée /b should not be allowed to take an oath to collect her marriage contract b as well. Why /b then does b Rabbi Zeira say /b that b Shmuel says: They taught /b this b only /b with regard to b a widow; however, /b with regard to b a divorcée, /b the court does b administer an oath to her? /b Why would this concern not apply in the case of a divorcée as well?,The Gemara answers: b A widow is different, /b as she continues to live in the house with the orphans and performs many services for them in the running of the home. Therefore, there is a concern that b due to the benefit /b they receive from her as a result of b the efforts /b she exerts b for the orphans, she will rationalize and permit /b herself to take an oath that she had not collected any of her marriage contract, when in fact she had received a part of it.,§ b Rav Yehuda said /b that b Rabbi Yirmeya bar Abba said: /b It is b Rav and Shmuel who both say /b that b they taught only /b that an oath is not administered to the widow b in court, /b as the oath that one takes in court is a severe oath, which involves the mentioning of God’s name and the holding of a sacred object. b However, outside of court, /b where an oath is not taken in this manner, the judges b administer an oath to her. /b The Gemara asks: b Is that so? But Rav does not collect /b payment of b a marriage contract for a widow /b because she has not taken an oath, which indicates that he also would not administer an oath to her outside of the court. The Gemara answers: This is b difficult, /b as it contradicts the statement of Rav Yehuda., b In /b the city of b Sura they taught /b the statement with regard to the opinions of Rav and Shmuel b like this, /b as stated above. However, b in /b the city of b Neharde’a they taught /b the statement with regard to the opinions of Rav and Shmuel b like this: Rav Yehuda says /b that b Shmuel says /b that b they taught only /b that an oath is not administered to the widow b in court; however, outside of court /b the judges b administer an oath to her. And Rav says: Even outside of court as well, /b the judges b do not administer an oath to her. /b ,The Gemara points out that according to this version of their statements, b Rav /b conforms b to his /b standard line of b reasoning, as Rav does not collect /b payment of b a marriage contract for a widow /b in any case. The Gemara asks with regard to Rav’s practice: b Let him administer a vow /b to the widow, instead of an oath, b and collect /b the marriage contract in accordance with the mishna, which states that a widow can take a vow in place of the oath. The Gemara answers: b In Rav’s time vows were /b treated b lightly, /b and Rav was concerned that widows would not treat the prohibition created by the vow with appropriate severity. This would result in the orphans losing out on part of their inheritance, and the widows violating the prohibitions created by their vows.,The Gemara relates: There was an incident involving b a certain /b widow b who came before Rav Huna /b and attempted to collect payment of her marriage contract from the orphans. b He said to her: What can I do for you, as Rav does not collect /b payment of b a marriage contract for a widow. /b The widow b said to him: Isn’t the reason /b that I cannot collect payment b only /b because of a concern that b perhaps I /b already b took some /b payment b of my marriage contract? /b I swear b as the Lord of Hosts lives that I did not /b derive b any benefit from my marriage contract. Rav Huna says: /b Even though the court does not administer an oath to a widow, b Rav concedes with regard to one who leaps /b and takes an oath of her own initiative that her oath is accepted, and she can collect payment of her marriage contract.,The Gemara relates: There was an incident involving b a certain /b widow b who came before Rabba bar Rav Huna /b to collect payment of her marriage contract. b He said to her: What can I do for you, as Rav does not collect /b payment of b a marriage contract for a widow, and my father, my master, /b i.e., Rav Huna, b does not collect /b payment of b a marriage contract for a widow? /b , b She said to him: /b If I cannot collect payment of the marriage contract, then b provide sustece /b for b me /b from my husband’s property, to support me until I remarry. b He said to her: You also do not have /b any right to b sustece, as Rav Yehuda says /b that b Shmuel says: One who demands /b payment of b her marriage contract in court has no /b right to receive b sustece /b any longer. The husband committed to provide for her sustece only as long as she does not wish to remarry. Generally, once a widow demands payment of her marriage contract, she demonstrates that she wishes now to remarry and is no longer entitled to receive sustece from her deceased husband’s property.,The widow became angry and b said to /b Rabba bar Rav Huna: b May his chair be overturned, /b i.e., he should fall from his position of power, as b he ruled for me in accordance with /b the different opinions of b two /b people. Since Rabba bar Rav Huna was concerned about her curse, b he overturned his chair /b in order to fulfill the curse literally, b and /b then b stood it /b up, b and even so, he was not saved from /b the b weakness /b that resulted from her curse.,With regard to this issue, the Gemara recounts: b Rav Yehuda, /b the student of Shmuel, b said to Rav Yirmeya Bira’a: /b If a widow comes to collect payment of her marriage contract, b administer a vow in court and administer an oath outside of court, /b and b let the report be received in my ears /b that you did so, b as I desire to perform an action, /b i.e., to enable a widow to collect payment of her marriage contract, in contrast to the statements of Rav’s students, who hold that a widow cannot collect payment of her marriage contract.,§ The Gemara returns to b the /b matter b itself. /b The mishna taught that the court does not administer an oath to a widow in order to enable her to collect payment of her marriage contract. b Rabbi Zeira says /b that b Shmuel says: They taught /b this b only /b with regard to b a widow; however, /b with regard to b a divorcée, /b the court does b administer an oath to her. /b ,The Gemara asks: Is that to say that if the court b administered a vow /b to b a divorcée /b and not an oath, then this is b not /b sufficient to enable her to collect payment of her marriage contract? b But didn’t they send from there, /b from Eretz Yisrael, a document that states the following: b How so-and-so, the daughter of so-and-so, received a bill of divorce from the hand of Aḥa bar Hidya, who is called Ayya Mari, and she took a vow and prohibited the produce of the world to herself, /b based on the truth of her statement b that she did not receive from her marriage contract anything other than one coat /b [ b i gelofkera /i /b ], b and one book of Psalms, and a book of Job, and /b a book of b Proverbs, /b all of which were b worn out. /b
80. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •ten commandments Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223
8a. ושוין שאין מביא אשם תלוי מנלן דכתיב (ויקרא ה, יח) וכפר [עליו] הכהן על שגגתו אשר שגג רבי סבר מי שכל חטאו בשגגה יצא זה שאין [כל] חטאו בשגגה אלא בהעלם דבר,מידי כל כתיב אין דאם כן נכתוב על שגגתו למה לי אשר שגג הא קמ"ל דעד דאיכא כל חטאו בשגגה (יצא משיח שאין כל חטאו בשגגה אלא בעבודת כוכבים ולא בשאר מצות אלא בהעלם דבר עם שגגת מעשה),ורבנן מי שחטאו בשגגה יצא משיח שאין חטאו בשגגה לא בעבודת כוכבים ולא בשאר מצות אלא בהעלם דבר עם שגגת מעשה:, big strongמתני׳ /strong /big אין בית דין חייבין עד שיורו בדבר שזדונו כרת ושגגתו חטאת וכן המשיח ולא בעבודת כוכבים עד שיורו על דבר שזדונו כרת ושגגתו חטאת:, big strongגמ׳ /strong /big מנלן,דתניא רבי אומר נאמר כאן (ויקרא ד, יד) עליה ונאמר להלן (ויקרא יח, יח) עליה מה להלן דבר שזדונו כרת ושגגתו חטאת אף כאן דבר שזדונו כרת ושגגתו חטאת,אשכחן צבור משיח מנלן לאשמת העם הרי משיח כצבור,נשיא יליף מצות מצות כתיב גבי נשיא (ויקרא ד, כב) ועשה אחת מכל מצות ה' וכתיב בצבור (ויקרא ד, יג) ועשו אחת מכל מצות מה צבור דבר שזדונו כרת ושגגתו חטאת אף נשיא דבר שזדונו כרת ושגגתו חטאת,יחיד אמר קרא (ויקרא ד, כז) ואם נפש וילמד תחתון מעליון:,ולא בעבודת כוכבים עד שיורו: בעבודת כוכבים מנלן דת"ר לפי שיצאה עבודת כוכבים לדון בעצמה יכול יהו חייבין אפילו על דבר שאין זדונו כרת ושגגתו חטאת,נאמר כאן מעיני ונאמר להלן מעיני מה להלן דבר שזדונו כרת ושגגתו חטאת אף כאן דבר שזדונו כרת ושגגתו חטאת,אשכחן צבור יחיד נשיא משיח מנלן אמר קרא (ויקרא ד, כז) ואם נפש אחת אחד יחיד ואחד נשיא ואחד משיח כולן בכלל נפש אחת הן וילמד תחתון מן העליון,הניחא למאן דמפיק לה לעליה לג"ש כדאמרן אלא לרבנן דמפקי לה לעליה לעריות וצרות דבר שזדונו כרת ושגגתו חטאת מנא להו,נפקא להו מדמתני ליה ר' יהושע בן לוי לבריה (במדבר טו, כט) תורה אחת יהיה לכם לעושה בשגגה והנפש אשר תעשה ביד רמה וגו' הוקשה כל התורה כולה לעבודת כוכבים מה עבודת כוכבים שחייבין על זדונו כרת ועל שגגתו חטאת אף כאן שחייבין על זדונו כרת ועל שגגתו חטאת,אשכחן יחיד נשיא ומשיח בין בעבודת כוכבים בין בשאר מצות צבור מנלן יליף עליון מתחתון,ורבי הא דר' יהושע בן לוי מאי עביד ליה מפיק ליה לכדתניא לפי שמצינו שחלק הכתוב בין רבים ליחידים רבים בסייף וממונן אבד יחידים בסקילה וממונן פלט יכול נחלוק בקרבנותיהם ת"ל תורה אחת יהיה וגו',מתקיף לה רב חלקיה מהגרוניא טעמא דלא חלק הכתוב הא חלק הוה אמינא נחלוק מאי נייתי,נייתי פר צבור בשאר מצות הוא דמייתו נייתי פר לעולה ושעיר לחטאת צבור בעבודת כוכבים הוא דמייתו נייתי שעיר נשיא בשאר מצות הוא דמייתי נייתי שעירה יחיד נמי היינו קרבנו,אלמה לא איצטריך ס"ד אמינא צבור מייתי פר לעולה ושעיר לחטאת הני נייתי איפכא פר לחטאת ושעיר לעולה א"נ צריך ואין לו תקנה קמ"ל,דכ"ע מיהת כי כתיבי הני קראי בעבודת כוכבים הוא דכתיבי מאי משמע אמר רבא ואי תימא ר' יהושע בן לוי ואמרי לה כדי אמר קרא (במדבר טו, כב) וכי תשגו ולא תעשו את כל המצות האלה איזו היא מצוה שהיא שקולה ככל המצות הוי אומר זו עבודת כוכבים,דבי רבי תנא אמר קרא (במדבר טו, כב) אשר דבר ה' אל משה וכתיב (במדבר טו, כג) אשר צוה ה' אליכם ביד משה איזו היא מצוה שהיא בדיבורו של הקב"ה וצוה על ידי משה הוי אומר זו עבודת כוכבים דתנא רבי ישמעאל (שמות כ, ב) אנכי (שמות כ, ב) ולא יהיה לך מפי הגבורה שמענום,דבי רבי ישמעאל תנא 8a. The i baraita /i teaches: b And they agree that he does not bring a provisional guilt-offering. /b The Gemara asks: b From where do we /b derive this i halakha /i ? It is derived from a verse, b as it is written /b with regard to the provisional guilt-offering: b “And the priest shall atone for him for his unwitting act that he performed unwittingly” /b (Leviticus 5:18). Rabbi Yehuda HaNasi and the Rabbis disagree with regard to the interpretation of this verse, in accordance with their opinions. b Rabbi /b Yehuda HaNasi b holds: /b This is referring to b one whose sin-offering /b for b all /b transgressions is b for an unwitting /b act. This serves to b exclude that /b anointed priest, b as all of his sin-offerings are not for an unwitting /b act alone; b rather, /b he brings a sin-offering only if that unwitting act is performed on the basis b of absence /b of awareness b of /b the b matter, /b leading to an erroneous ruling.,The Gemara asks: b Is it written /b in the verse: For b all /b his unwitting acts that he performed unwittingly? Only the phrase “for his unwitting act that he performed unwittingly” is written. The Gemara answers: b Yes, /b it is as though the word: All, is written. b As if /b it were b so /b that the verse is not referring to all unwitting acts, b let /b the Torah b write /b only: b “For his unwitting act.” Why do I /b need the additional phrase: b “That he performed unwittingly”? This teaches us that /b there is no liability to bring a provisional guilt-offering b unless /b liability to bring b all his sin-offerings is for unwitting /b acts. This serves to b exclude an anointed /b priest, b all of whose /b liability to bring b a sin-offering for an unwitting /b act alone b is only in /b cases of b idol worship, but in /b cases involving b the rest of /b the b mitzvot /b there is liability b only for absence /b of awareness b of /b the b matter, /b leading to an erroneous ruling, together b with unwitting /b performance b of an action /b on the basis of that ruling., b And the Rabbis /b interpret the verse in accordance with their opinion that an anointed priest, even in cases of idol worship, brings a sin-offering only for absence of awareness of the matter, leading to an erroneous ruling, together with unwitting performance of an action on the basis of that ruling. They hold: This teaches us that there is liability to bring a provisional guilt-offering only for b one whose /b liability to bring his b sin-offerings is for an unwitting /b act. This serves to b exclude an anointed /b priest, b whose /b liability to bring b a sin-offering is not for an unwitting /b act alone, b neither in /b cases of b idol worship, nor in /b cases involving b the rest of /b the b mitzvot, /b but b rather for absence /b of awareness b of /b the b matter, /b leading to an erroneous ruling, together b with unwitting /b performance b of an action /b on the basis of that ruling., strong MISHNA: /strong b The court is not liable /b to bring an offering for absence of awareness of the matter b unless they issue a ruling with regard to a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering. And likewise the anointed priest /b is liable only for such a ruling. b Neither /b is the court liable to bring a sin-offering b for idol worship unless /b the judges b issue a ruling with regard to a matter /b for b whose intentional /b violation one is liable to receive b i karet /i , and /b for b whose unwitting /b violation one is liable to bring b a sin-offering. /b , strong GEMARA: /strong With regard to the statement in the mishna that the court is liable only for a ruling with regard to a matter for whose intentional violation one is liable to receive i karet /i and for whose unwitting violation one is liable to bring a sin-offering, the Gemara asks: b From where do we /b derive this i halakha /i ?,The Gemara answers: It is derived b as it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: /b The word b “that” is stated here /b in the verse: “And the sin that they sinned” (Leviticus 4:14), with regard to the offering brought by the court for the transgression of the public based on their erroneous ruling, b and /b the word b “that” is stated there /b in the verse: “And you shall not take a woman to her sister, to be a rival to her, to uncover her nakedness, that is in her lifetime” (Leviticus 18:18), with regard to the prohibition against marrying two sisters. It is derived: b Just as there /b it is b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering, so too here, /b the reference is to b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering. /b , b We found /b a source for the court bringing an offering for a transgression of the general b public /b based on their erroneous ruling. b From where do we /b derive that this is the i halakha /i for b an anointed /b priest? The Gemara answers: It is derived from the verse: “If the anointed priest shall sin b so as to bring guilt upon the people” /b (Leviticus 4:3), indicating that the status of b an anointed /b priest b is like /b that of the transgression of the general b public. /b ,The Gemara asks: From where is it derived that this is the i halakha /i with regard to the b king? /b The Gemara answers: The i tanna /i b derives /b a verbal analogy between the term b “commandments” /b written with regard to a king and the term b “commandments” /b written with regard to the general public. b It is written with regard to a king: “And he performed one of all the commandments of the Lord /b his God that are not to be performed” (Leviticus 4:22), b and it is written with regard to /b the general b public: “And performed one of all the commandments /b of the Lord that are not to be performed” (Leviticus 4:13). b Just as /b with regard to the general b public /b there is liability only for b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering, so too, /b in the case of b a king /b there is liability only for b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering. /b ,The Gemara asks further: From where is it derived that b an individual /b is liable to bring a sin-offering only for a matter for whose intentional violation one is liable to receive i karet /i ? The Gemara answers: b The verse /b with regard to an individual b states: “And if one soul /b from among the common people shall sin unwittingly” (Leviticus 4:27). The verse begins with the conjunction “and,” represented by the letter i vav /i . This indicates that b one shall derive /b the i halakha /i with regard to the b lower /b verse, i.e., the verse written later in the passage, b from /b that which is written in the b upper /b verses, i.e., those written earlier. Just as in those verses earlier in the passage, addressing the public, priest, and king, there is liability only for a matter for whose intentional violation one is liable to receive i karet /i , so too, in the case of the individual addressed in this verse, there is liability only for a matter for whose intentional violation one is liable to receive i karet /i .,§ The mishna teaches: b Neither /b is the court liable to bring a sin-offering b for idol worship unless /b the judges b issue a ruling /b with regard to a matter for whose intentional violation one is liable to receive i karet /i , and for whose unwitting violation one is liable to bring a sin-offering. The Gemara asks: b In /b the case of b idol worship, from where do we /b derive this i halakha /i ? It is derived b as the Sages taught: Due to /b the fact b that idol worship left /b the category of unwitting transgressions b to be discussed by itself /b (see Numbers, chapter 15), one b might /b have thought b that /b the court and the priest b would be liable even /b if it is b not /b for b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering. /b ,The i baraita /i continues: Therefore, the term b “from the eyes of” is stated here, /b with regard to idol worship (Numbers 15:24), b and “from the eyes of” is stated there, /b with regard to an unwitting communal sin-offering for all other mitzvot (Leviticus 4:13). b Just as there /b the court is liable only for b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering, so too here, /b the court is liable only for b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering. /b ,The i baraita /i concludes: b We found /b a source for the court bringing an offering for a transgression of the general b public /b based on their erroneous ruling; but b from where do we /b derive that this is the i halakha /i for b an individual, a king, /b and b an anointed /b priest who engage in idol worship? It is derived from a verse, as b the verse states: “And if one soul /b sins unwittingly, then he shall offer a female goat of the first year as a sin-offering” (Numbers 15:27). And with regard to b an individual, a king, and an anointed /b priest, b they all are included in the category of “one soul.” And one shall derive /b the i halakha /i with regard to that which is written in the b lower /b verse, i.e., the verses concerning an individual, a king, and an anointed priest, b from /b that which is written in the b upper /b verse, i.e., the verse concerning the transgression of the general public.,The Gemara challenges: b This works out well according to the one who derives /b the i halakha /i by using the term b “that” for a verbal analogy /b to teach that the court is liable only for a ruling with regard to a matter for whose intentional violation one is liable to receive i karet /i , b in accordance with /b that b which we stated. But according to the Rabbis, who derive /b the i halakha /i by using the term b “that” to /b teach the i halakhot /i of b those with whom relations are forbidden and rival wives /b with regard to a i yevama /i (see i Yevamot /i 3b), b from where do they /b derive the i halakha /i of b a matter /b for b whose intentional /b violation one is liable to receive b i karet /i and /b for b whose unwitting /b violation one is liable to bring b a sin-offering /b in the case of the transgression of the general public?,The Gemara answers: b They derive it from /b that b which Rabbi Yehoshua ben Levi taught to his son /b based on the verse: b “There shall be one Torah for you for the one who acts unwittingly. And the soul that performs with an upraised hand, /b he blasphemes the Lord; and that soul shall be cut off [ i venikhreta /i ] from among his people” (Numbers 15:29–30). The Sages understood the phrase “with an upraised hand” to be referring to idol worship (see i Sanhedrin /i 99a). b The entire Torah is juxtaposed to idol worship: Just as idol worship /b is a prohibition for b which one is liable for its intentional /b violation to receive b i karet /i and for its unwitting /b violation to bring b a sin-offering, so too here, /b for the entire Torah b one is liable for its intentional /b violation to receive b i karet /i and for its unwitting /b violation to bring b a sin-offering. /b ,The Gemara challenges: b We found /b a source for this i halakha /i with regard to b an individual, a king, and an anointed priest, both with regard to idol worship and with regard to the rest of the mitzvot, /b as all those are included in the category of “one soul” and are juxtaposed to idol worship. But b from where do we /b derive that the general b public /b is liable to bring a sin-offering only for a matter for whose intentional violation one is liable to receive i karet /i ? The Gemara answers: b One derives /b the i halakha /i with regard to that which is written in the b upper /b verse, i.e., the verse concerning the general public, b from /b that which is written in the b lower /b verse, i.e., the verse concerning an individual.,The Gemara asks: b And Rabbi /b Yehuda HaNasi, who derives this matter from the term “that,” b what does he do with this /b verse, from b which Rabbi Yehoshua ben Levi /b taught a i halakha /i to his son? The Gemara answers: b He derives /b a i halakha /i , using the verse b to /b teach b that which is taught /b in a i baraita /i : b Due to /b the fact b that we found that the verse distinguished /b with regard to idol worship b between /b the b many, /b who constitute the majority of a city, b and individuals, /b as the b many /b are executed b through /b beheading with b a sword and their property is lost, /b as the court destroys it, while b individuals /b are executed b through stoning and their property is spared, /b one b might /b have thought b that /b in the case of unwitting idol worship b we would distinguish between /b the b offerings /b that b they /b are liable to bring. Therefore, b the verse states: “There shall be one Torah for you /b for the one who acts unwittingly. And the soul that performs with an upraised hand, he blasphemes the Lord” (Numbers 15:29–30)., b Rav Ḥilkiya of Hagronya objects to it: The reason /b that both individuals and the general public are liable to bring the same offering for unwitting idol worship is b that the verse did not distinguish /b between them. b But had the verse distinguished /b between them, b I would say: Let us distinguish /b between individuals and the general public, and the general public would bring a different offering for their unwitting idol worship. b What /b different offering b shall they bring? /b ,If one would say: b Let them bring a bull, /b that is difficult, as b it is for /b unwitting violation of b the rest of the mitzvot that /b the general b public brings /b a bull. If one would say: b Let them bring a bull for a burnt-offering and a goat for a sin-offering, /b that is difficult, as b it is for /b unwitting b idol worship that /b the general b public brings /b those offerings in the case of an absence of awareness leading to an erroneous ruling by the court. If one would say: b Let them bring a goat, /b that is difficult, as b it is for /b unwitting violation of b the rest of the mitzvot that a king brings /b a goat. If one will say: b Let them bring a female goat, /b that is difficult, as b that is the offering for an individual, too. /b ,The Gemara rejects this: b Why /b do you say that the verse that equates the offerings of the individuals and the public is b not necessary? /b Were it not for the verse, it might b enter your mind to say: /b The general b public brings a bull for a burnt-offering and a goat for a sin-offering, but this /b majority of a city that unwittingly engaged in idol worship b shall bring the opposite: A bull for a sin-offering and a goat for a burnt-offering. Alternatively, /b perhaps the majority of a city that unwittingly engaged in idol worship b must /b bring an offering, b but it has no remedy, /b because there is no unique offering that it can bring. Therefore, the verse b teaches us /b that there is no distinction between many people and individuals in this case.,§ b In any event, everyone agrees /b that b where these verses are written, it is with regard to idol worship that they are written. /b The Gemara asks: As the verse does not mention idol worship explicitly, b from where /b is this b inferred? Rava said, and some say /b it was b Rabbi Yehoshua ben Levi /b who said, b and some say /b that the statement is b unattributed, /b that b the verse states: “And when you act unwittingly, and do not perform all these commandments [ i kol hamitzvot /i ] /b that the Lord spoke to Moses” (Numbers 15:22). b Which is /b the b mitzva that is the equivalent of all the mitzvot? You must say: It is /b the prohibition against b idol worship. /b , b The school of Rabbi /b Yehuda HaNasi b taught /b that b the verse states: “That the Lord spoke to Moses” /b (Numbers 15:22), b and it is written: “That the Lord has commanded you by the hand of Moses” /b (Numbers 15:23). b Which is /b the b mitzva that /b was introduced b in the speech /b of b the Holy One, Blessed be He, /b heard by the Jewish people, b and /b which b He commanded /b in the Torah b by means of Moses? You must say: This is idol worship, as Rabbi Yishmael taught /b concerning the first two commandments: b “I /b am the Lord your God” (Exodus 20:2), b and: “You shall have no /b other gods before Me” (Exodus 20:3): b We, /b the Jewish people, b heard them from the mouth of the Almighty. /b , b The school of Rabbi Yishmael taught /b
81. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b
82. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •commandments (mitzvot), in the ten commandments Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 11
99b. b the /b apparent b dereliction of /b the study of b Torah is its foundation, /b e.g., if one breaks off his studies in order to participate in a funeral or a wedding procession. This is derived from a verse, b as it is written: /b “And the Lord said to Moses: Hew for yourself two tablets of stone like the first, and I will write upon the tablets the words that were on the first tablets, b which [ i asher /i ] you broke” /b (Exodus 34:1). The word “ i asher /i ” is an allusion to the fact that that b the Holy One, Blessed be He, said to Moses: Your strength is true [ i yishar koḥakha /i ] /b in b that you broke /b the tablets, as the breaking of the first tablets led to the foundation of the Torah through the giving of the second tablets., b And Reish Lakish says: /b With regard to b a Torah scholar who sinned, he is not disgraced in public, as it is stated: “Therefore, you shall stumble in the day, and the prophet also shall stumble with you in the night” /b (Hosea 4:5). One can derive from the verse that if a prophet or any other Torah scholar stumbles and sins, one b should conceal /b his offense b like the night /b and not punish him in public., b And Reish Lakish says: Anyone who causes himself to forget /b even b one matter from his studies violates a prohibition, as it is stated /b with regard to the receiving of the Torah on Mount Sinai: “Only b observe for yourself, and guard your soul diligently, lest you forget the matters /b that your eyes saw, and lest they depart from your heart all the days of your life, but you should make them known to your children and to your children’s children” (Deuteronomy 4:9). b And /b this is b in accordance with /b the principle that b Rabbi Avin /b says that b Rabbi Ile’a says, as Rabbi Avin says /b that b Rabbi Ile’a says: Wherever it is stated: Observe, /b or: b Lest, or: Do not, it is nothing other than a prohibition. /b , b Ravina says: /b One who forgets his studies violates two prohibitions, as the verse uses both the term b “observe” and /b the term b “lest,” /b and b these are two prohibitions. Rav Naḥman bar Yitzḥak says: /b He violates b three prohibitions, as it is stated: /b “Only b observe for yourself, and guard your soul diligently, lest you forget the matters /b that your eyes saw.” The term “Guard your soul” is derived from the same root as “observe” and is considered an additional prohibition.,The Gemara qualifies this statement: One b might /b have thought this applies b even /b to one who forgot his Torah knowledge b due to /b circumstances b beyond his control. /b Therefore, b the verse states: “And lest they depart from your heart.” /b This indicates that b the verse is speaking of one who /b willingly b causes them to depart from his heart. Rabbi Dostai, son of Rabbi Yannai, says: /b One b might /b have thought that this applies b even /b if b his studies were /b too b hard for him /b to remember. Therefore, b the verse states: “Only,” /b which excludes one who is unable to recall his studies., b Rabbi Yoḥa and Rabbi Elazar both say: /b The b Torah was given in forty /b days, when Moses ascended to Mount Sinai to receive it, b and /b similarly the b soul /b of man b is formed in forty /b days, as the formation of the fetus in the womb takes forty days from the time of conception. This teaches that b anyone who preserves his Torah /b studies, b his soul is /b likewise b preserved, and anyone who does not preserve his Torah /b studies, b his soul is not preserved /b either., b The school of Rabbi Yishmael taught: /b This can be illustrated by b a parable, /b as it is comparable b to a person who delivered a sparrow to his slave /b for safekeeping, and b said /b to him: b Are you under the impression that if you lose it I will take from you an i issar /i , /b a small coin, b which is the value /b of the bird? It is not so; b I will take your soul from you /b as punishment, meaning I will kill you. Similarly, one who fails to preserve the Torah entrusted to him will be severely punished., strong MISHNA: /strong b There were two tables in the Entrance Hall, on the inside /b of the Entrance Hall, next b to the entrance to the Temple, /b i.e., next to the entrance to the Sanctuary. b One /b was b of marble and one /b was b of gold. On /b the table b of marble, /b the priests b place the /b new b shewbread /b that has been baked, b before its entrance /b into the Sanctuary, so that the loaves may cool a little from the heat of the oven and not spoil. b And /b when the old shewbread is removed from the shewbread Table it is placed b on /b the table b of gold upon its exit /b from the Sanctuary, where it remains until the frankincense is burned on the altar.,The reason the shewbread is placed on a gold table when it is removed, rather than on a marble or silver table, is b that one elevates /b to a higher level b in /b matters of b sanctity and one does not downgrade. /b Since it is set on the gold shewbread Table all week, it cannot be downgraded to a marble or silver table upon its removal. b And /b there was b one /b Table b of gold within /b the Sanctuary, b upon which the shewbread /b is b always /b found.,The mishna describes the manner in which it is ensured that the shewbread is constantly on the Table: b And four priests enter, two /b with the b two arrangements /b of the new shewbread b in their hands and two /b with the b two bowls /b of frankincense b in their hands. And four /b priests b precede /b them, entering the Sanctuary b before them, two to take /b the b two arrangements /b of the old shewbread from the Table, b and two to take /b the b two bowls /b of frankincense., b Those bringing /b the new shewbread b into /b the Sanctuary b stand in the north and their faces are to the south, and those removing /b the old shewbread b stand in the south and their faces are to the north. These /b priests b draw /b the old shewbread from the Table b and those /b priests b place /b the new shewbread on the Table, b and for /b each b handbreadth of this /b old shewbread that is removed from the Table a b handbreadth of that /b new shewbread is placed upon the Table, so that the Table is never without loaves upon it, b as it is stated: /b “And you shall set upon the Table shewbread b before Me always” /b (Exodus 25:30)., b Rabbi Yosei says: Even /b if b these /b priests were to b remove /b the shewbread from the Table entirely, b and /b only afterward b those /b priests were to b place /b the new shewbread upon the Table, this b too would /b fulfill the requirement that the shewbread b always /b be on the Table. It is unnecessary to ensure the uninterrupted presence of the shewbread upon the Table, as long as it does not remain a single night without shewbread upon it.,The mishna describes the manner in which the shewbread is distributed: The priests who carried the old shewbread loaves b came out /b of the Sanctuary b and placed them on the table of gold that was in the Entrance Hall. /b The priests then b burned /b on the altar b the /b frankincense that was in the b bowls. And the loaves were /b subsequently b distributed to the priests. /b This occurred on Shabbat, the day that the priestly watch that served in the Temple during the preceding week was replaced by the priestly watch that would serve during the following week. The shewbread was distributed to the priests of both watches.,If b Yom Kippur occurs on Shabbat, the loaves are distributed at night, /b at the conclusion of the fast, since they may not be eaten during the day. If Yom Kippur b occurs on Friday, /b i.e., when the holy day begins on Thursday evening, b the goat /b sin offering b of Yom Kippur is eaten /b by the priests b at night, /b i.e., on Friday night, as it may be eaten only on the day that it is sacrificed or during the following night, until midnight. b And /b since there is no possibility of cooking the meat, as one may not cook on Yom Kippur or Shabbat, b the Babylonians, /b i.e., priests who had emigrated from Babylonia, b eat it when it is raw, due to /b the fact b that they are broad-minded /b with regard to their food, i.e., they are not particular and will eat meat even when it is not cooked., strong GEMARA: /strong The mishna teaches that according to Rabbi Yosei, even if the priest first removes the old shewbread entirely, and only then places the new shewbread upon the Table, this fulfills the requirement that the shewbread always be on the Table. Moreover, b it is taught /b in a i baraita /i that b Rabbi Yosei says: Even /b if the priest b removed the old /b shewbread on the b morning /b of Shabbat, b and arranged the new /b shewbread toward b evening, /b there is b nothing /b wrong b with that. Rather, how do I realize /b the meaning of the verse: “And you shall set upon the Table shewbread b before Me always” /b (Exodus 25:30)? This means b that /b the b Table should not be left overnight without bread /b upon it.,The i baraita /i teaches that according to Rabbi Yosei, even if the old shewbread remained on the Table for a short while in the morning, and the new shewbread was placed on the Table toward evening, and even though it did not reside constantly on the Table, this fulfills the requirement that the shewbread should always be on the Table. b Rabbi Ami says: From Rabbi Yosei’s statement we may learn /b that b even /b if b a person learned only one chapter /b of the Mishna in b the morning and one chapter /b of the Mishna in b the evening, he has /b thereby b fulfilled the mitzva of: “This Torah scroll shall not depart from your mouth, /b and you shall contemplate in it day and night, that you may take heed to do according to all that is written in it, for then you shall make your ways prosperous, and then you shall have good success” (Joshua 1:8)., b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Even /b if b a person recited only the recitation of i Shema /i /b in b the morning and /b in b the evening, /b he has b fulfilled /b the mitzva of: “This Torah scroll b shall not depart /b from your mouth.” b And it is prohibited to state this matter in the presence of ignoramuses [ i amei ha’aretz /i ], /b as they are likely to get the impression that there is no need to study Torah beyond this. b And Rava says: /b On the contrary, it is b a mitzva to state /b this matter b in the presence of ignoramuses, /b as they will realize that if merely reciting the i Shema /i leads to such a great reward, all the more so how great is the reward of those who study Torah all day and night., b Ben Dama, son of Rabbi Yishmael’s sister, asked Rabbi Yishmael: /b In the case of one b such as I, who has learned the entire Torah, what is /b the i halakha /i b with regard to studying Greek wisdom? /b Rabbi Yishmael b recited this verse about him: “This Torah scroll shall not depart from your mouth, and you shall contemplate in it day and night.” Go and search /b for b an hour that is neither /b part b of the day nor /b part b of the night, and learn Greek wisdom in it. /b ,The Gemara notes: b And /b this statement of Rabbi Yishmael’s b disagrees /b with the opinion b of Rabbi Shmuel bar Naḥmani, as Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: This verse is neither an obligation nor a mitzva, but a blessing. /b Rabbi Yonatan explains: b The Holy One, Blessed be He, saw Joshua /b and observed b that /b the b words of Torah were very precious to him, as it is stated: /b “And the Lord spoke to Moses face-to-face… b and his servant Joshua, son of Nun, a young man, did not depart from the Tent” /b (Exodus 33:11). b The Holy One, Blessed be He, said to /b Joshua: b Joshua, are /b the b words of Torah so precious to you? /b I bless you that b “this Torah scroll shall not depart from your mouth.” /b , b The i tanna /i of the school of Rabbi Yishmael /b teaches: The b words of Torah should not be /b considered as b an obligation upon you, /b i.e., one should not treat Torah study as a burden, b but /b at the same time b you are not permitted to exempt yourself from them. /b , b Ḥizkiyya said: What /b is the meaning of that b which is written: /b “He delivers the afflicted due to His affliction, and opens their ear by tribulation; b and also He has allured you out of a narrow opening to a broad place without confines below it, /b and that which is set on your table is full of fatness” (Job 36:15–16)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that b a person allures another from /b the b paths of life to /b the b paths of death, but the Holy One, Blessed be He, allures the person from /b the b paths of death to /b the b paths of life, as it is stated: “And also He has allured you out of a narrow opening,” /b i.e., b from Gehenna, the opening of which is narrow /b so b that its smoke is collected /b
83. Augustine, On The Holy Trinity, 14.21-14.23 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •decalogue / ten commandments Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 499
84. Pseudo Clementine Literature, Recognitions, 1.39, 1.49 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •ten commandments Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 193
1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.49. His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets- especially Jacob and Moses- spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out.
85. Anon., Pesikta Rabbati, None  Tagged with subjects: •ten commandments Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223
89. Anon., Midrash On Song of Songs, 22  Tagged with subjects: •ten commandments Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 223
90. Artapanus, Letter of Aristeas, 131  Tagged with subjects: •ten commandments Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 61
93. Manuscripts, Cambridge University Library, None  Tagged with subjects: •ten commandments (decalogue) Found in books: Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 326
94. Aristobulus, Ap. Euseb. Praep. Evang., 13.12.8  Tagged with subjects: •ten commandments Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 61
95. Anon., Letter of Aristeas, 122, 144, 155, 17, 21, 216, 227-228, 237-239, 243, 26, 488, 158  Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 20; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296
158. time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the divine oracles upon our gates and doors as a remembrance of
97. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 55-91, 93-96, 92  Tagged with subjects: •nan Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 381