| 1. Septuagint, Exodus, 28.30 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 302 |
2. Hebrew Bible, Numbers, 1.2, 7.10, 7.15, 9.15, 10.9, 26.61, 27.12, 27.15, 27.18, 27.21, 29.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 9, 290, 291, 294, 296, 303, 304, 355; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231| 1.2. "וַיִּהְיוּ בְנֵי־רְאוּבֵן בְּכֹר יִשְׂרָאֵל תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל־זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא׃", 1.2. "שְׂאוּ אֶת־רֹאשׁ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל־זָכָר לְגֻלְגְּלֹתָם׃", 7.15. "פַּר אֶחָד בֶּן־בָּקָר אַיִל אֶחָד כֶּבֶשׂ־אֶחָד בֶּן־שְׁנָתוֹ לְעֹלָה׃", 9.15. "וּבְיוֹם הָקִים אֶת־הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת־הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל־הַמִּשְׁכָּן כְּמַרְאֵה־אֵשׁ עַד־בֹּקֶר׃", 10.9. "וְכִי־תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל־הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת וֲנִזְכַּרְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם׃", 26.61. "וַיָּמָת נָדָב וַאֲבִיהוּא בְּהַקְרִיבָם אֵשׁ־זָרָה לִפְנֵי יְהוָה׃", 27.12. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֶל־הַר הָעֲבָרִים הַזֶּה וּרְאֵה אֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל׃", 27.15. "וַיְדַבֵּר מֹשֶׁה אֶל־יְהוָה לֵאמֹר׃", 27.18. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃", 27.21. "וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃", 29.7. "וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם כָּל־מְלָאכָה לֹא תַעֲשׂוּ׃", | 1.2. "’Take ye the sum of all the congregation of the children of Israel, by their families, by their fathers’houses, according to the number of names, every male, by their polls;", 7.10. "And the princes brought the dedication-offering of the altar in the day that it was anointed, even the princes brought their offering before the altar.", 7.15. "one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;", 9.15. "And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning.", 10.9. "And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.", 26.61. "And Nadab and Abihu died, when they offered strange fire before the LORD.", 27.12. "And the LORD said unto Moses: ‘Get thee up into this mountain of Abarim, and behold the land which I have given unto the children of Israel.", 27.15. "And Moses spoke unto the LORD, saying:", 27.18. "And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;", 27.21. "And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’", 29.7. "And on the tenth day of this seventh month ye shall have a holy convocation; and ye shall afflict your souls; ye shall do no manner of work;", |
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3. Hebrew Bible, Job, 28.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 335| 28.23. "אֱלֹהִים הֵבִין דַּרְכָּהּ וְהוּא יָדַע אֶת־מְקוֹמָהּ׃", | 28.23. "God understandeth the way thereof, And He knoweth the place thereof.", |
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4. Hebrew Bible, Zephaniah, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 348, 349| 3.5. "יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃", | 3.5. "The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame.", |
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5. Hebrew Bible, Genesis, 1.2, 1.4, 14.18-14.20, 15.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •urim (and thummim) •urim and thummim Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317, 335, 348; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 65| 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.4. "וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃", 14.18. "וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃", 14.19. "וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃", 15.1. "אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃", 15.1. "וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃", | 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.4. "And God saw the light, that it was good; and God divided the light from the darkness.", 14.18. "And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.", 14.19. "And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;", 14.20. "and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.", 15.1. "After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’", |
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6. Hebrew Bible, Exodus, 13.21, 22.7, 25.1, 25.17, 28.1, 28.6, 28.9, 28.15, 28.23, 28.26, 28.30, 29.5, 29.19-29.30, 29.32, 35.12, 39.21, 40.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 279, 281, 291, 294, 296, 301, 302, 303, 304, 311, 354; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 210| 13.21. "וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃", 22.7. "אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל־הַבַּיִת אֶל־הָאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ׃", 25.1. "וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אָרְכּוֹ וְאַמָּה וָחֵצִי רָחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃", 25.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 25.17. "וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ׃", 28.1. "שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת־שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל־הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם׃", 28.1. "וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן׃", 28.6. "וְעָשׂוּ אֶת־הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב׃", 28.9. "וְלָקַחְתָּ אֶת־שְׁתֵּי אַבְנֵי־שֹׁהַם וּפִתַּחְתָּ עֲלֵיהֶם שְׁמוֹת בְּנֵי יִשְׂרָאֵל׃", 28.15. "וְעָשִׂיתָ חֹשֶׁן מִשְׁפָּט מַעֲשֵׂה חֹשֵׁב כְּמַעֲשֵׂה אֵפֹד תַּעֲשֶׂנּוּ זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר תַּעֲשֶׂה אֹתוֹ׃", 28.23. "וְעָשִׂיתָ עַל־הַחֹשֶׁן שְׁתֵּי טַבְּעוֹת זָהָב וְנָתַתָּ אֶת־שְׁתֵּי הַטַּבָּעוֹת עַל־שְׁנֵי קְצוֹת הַחֹשֶׁן׃", 28.26. "וְעָשִׂיתָ שְׁתֵּי טַבְּעוֹת זָהָב וְשַׂמְתָּ אֹתָם עַל־שְׁנֵי קְצוֹת הַחֹשֶׁן עַל־שְׂפָתוֹ אֲשֶׁר אֶל־עֵבֶר הָאֵפֹד בָּיְתָה׃", 29.5. "וְלָקַחְתָּ אֶת־הַבְּגָדִים וְהִלְבַּשְׁתָּ אֶת־אַהֲרֹן אֶת־הַכֻּתֹּנֶת וְאֵת מְעִיל הָאֵפֹד וְאֶת־הָאֵפֹד וְאֶת־הַחֹשֶׁן וְאָפַדְתָּ לוֹ בְּחֵשֶׁב הָאֵפֹד׃", 29.19. "וְלָקַחְתָּ אֵת הָאַיִל הַשֵּׁנִי וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם עַל־רֹאשׁ הָאָיִל׃", 29.21. "וְלָקַחְתָּ מִן־הַדָּם אֲשֶׁר עַל־הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל־אַהֲרֹן וְעַל־בְּגָדָיו וְעַל־בָּנָיו וְעַל־בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ׃", 29.22. "וְלָקַחְתָּ מִן־הָאַיִל הַחֵלֶב וְהָאַלְיָה וְאֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן וְאֵת שׁוֹק הַיָּמִין כִּי אֵיל מִלֻּאִים הוּא׃", 29.23. "וְכִכַּר לֶחֶם אַחַת וַחַלַּת לֶחֶם שֶׁמֶן אַחַת וְרָקִיק אֶחָד מִסַּל הַמַּצּוֹת אֲשֶׁר לִפְנֵי יְהוָה׃", 29.24. "וְשַׂמְתָּ הַכֹּל עַל כַּפֵּי אַהֲרֹן וְעַל כַּפֵּי בָנָיו וְהֵנַפְתָּ אֹתָם תְּנוּפָה לִפְנֵי יְהוָה׃", 29.25. "וְלָקַחְתָּ אֹתָם מִיָּדָם וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל־הָעֹלָה לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה אִשֶּׁה הוּא לַיהוָה׃", 29.26. "וְלָקַחְתָּ אֶת־הֶחָזֶה מֵאֵיל הַמִּלֻּאִים אֲשֶׁר לְאַהֲרֹן וְהֵנַפְתָּ אֹתוֹ תְּנוּפָה לִפְנֵי יְהוָה וְהָיָה לְךָ לְמָנָה׃", 29.27. "וְקִדַּשְׁתָּ אֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם מֵאֵיל הַמִּלֻּאִים מֵאֲשֶׁר לְאַהֲרֹן וּמֵאֲשֶׁר לְבָנָיו׃", 29.28. "וְהָיָה לְאַהֲרֹן וּלְבָנָיו לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל כִּי תְרוּמָה הוּא וּתְרוּמָה יִהְיֶה מֵאֵת בְּנֵי־יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם תְּרוּמָתָם לַיהוָה׃", 29.29. "וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו לְמָשְׁחָה בָהֶם וּלְמַלֵּא־בָם אֶת־יָדָם׃", 29.32. "וְאָכַל אַהֲרֹן וּבָנָיו אֶת־בְּשַׂר הָאַיִל וְאֶת־הַלֶּחֶם אֲשֶׁר בַּסָּל פֶּתַח אֹהֶל מוֹעֵד׃", 35.12. "אֶת־הָאָרֹן וְאֶת־בַּדָּיו אֶת־הַכַּפֹּרֶת וְאֵת פָּרֹכֶת הַמָּסָךְ׃", 39.21. "וַיִּרְכְּסוּ אֶת־הַחֹשֶׁן מִטַּבְּעֹתָיו אֶל־טַבְּעֹת הָאֵפֹד בִּפְתִיל תְּכֵלֶת לִהְיֹת עַל־חֵשֶׁב הָאֵפֹד וְלֹא־יִזַּח הַחֹשֶׁן מֵעַל הָאֵפֹד כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 40.34. "וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃", | 13.21. "And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:", 22.7. "If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbour’s goods.", 25.1. "And the LORD spoke unto Moses, saying:", 25.17. "And thou shalt make an ark-cover of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.", 28.1. "And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.", 28.6. "And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman.", 28.9. "And thou shalt take two onyx stones, and grave on them the names of the children of Israel:", 28.15. "And thou shalt make a breastplate of judgment, the work of the skilful workman; like the work of the ephod thou shalt make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it.", 28.23. "And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.", 28.26. "And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward.", 28.30. "And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.", 29.5. "And thou shalt take the garments, and put upon Aaron the tunic, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod.", 29.19. "And thou shalt take the other ram; and Aaron and his sons shall lay their hands upon the head of the ram.", 29.20. "Then shalt thou kill the ram, and take of its blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and dash the blood against the altar round about.", 29.21. "And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’garments with him.", 29.22. "Also thou shalt take of the ram the fat, and the fat tail, and the fat that covereth the inwards, and the lobe of the liver, and the two kidneys, and the fat that is upon them, and the right thigh; for it is a ram of consecration;", 29.23. "and one loaf of bread, and one cake of oiled bread, and one wafer, out of the basket of unleavened bread that is before the LORD.", 29.24. "And thou shalt put the whole upon the hands of Aaron, and upon the hands of his sons; and shalt wave them for a wave-offering before the LORD.", 29.25. "And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before the LORD; it is an offering made by fire unto the LORD.", 29.26. "And thou shalt take the breast of Aaron’s ram of consecration, and wave it for a wave-offering before the LORD; and it shall be thy portion.", 29.27. "And thou shalt sanctify the breast of the wave-offering, and the thigh of the heave-offering, which is waved, and which is heaved up, of the ram of consecration, even of that which is Aaron’s, and of that which is his sons’.", 29.28. "And it shall be for Aaron and his sons as a due for ever from the children of Israel; for it is a heave-offering; and it shall be a heave-offering from the children of Israel of their sacrifices of peace-offerings, even their heave-offering unto the LORD.", 29.29. "And the holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them.", 29.30. "Seven days shall the son that is priest in his stead put them on, even he who cometh into the tent of meeting to minister in the holy place.", 29.32. "And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the tent of meeting.", 35.12. "the ark, and the staves thereof, the ark-cover, and the veil of the screen;", 39.21. "And they did bind the breastplate by the rings thereof unto the rings of the ephod with a thread of blue, that it might be upon the skilfully woven band of the ephod, and that the breastplate might not be loosed from the ephod; as the LORD commanded Moses.", 40.34. "Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.", |
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7. Hebrew Bible, Deuteronomy, 6.1, 6.3, 7.11, 12.14, 13.1-13.2, 13.4, 13.6, 17.2, 17.8-17.12, 17.18-17.19, 18.15, 18.18, 18.20, 20.2-20.3, 20.9, 20.15, 21.2, 29.28, 30.1-30.3, 33.8, 33.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •urim (and thummim) •urim and thummim Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 9, 275, 281, 282, 283, 284, 285, 286, 293, 295, 296, 297, 300, 301, 303, 308, 309, 317, 321, 354, 355; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231| 6.1. "וְזֹאת הַמִּצְוָה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם לְלַמֵּד אֶתְכֶם לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃", 6.1. "וְהָיָה כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃", 6.3. "וְשָׁמַעְתָּ יִשְׂרָאֵל וְשָׁמַרְתָּ לַעֲשׂוֹת אֲשֶׁר יִיטַב לְךָ וַאֲשֶׁר תִּרְבּוּן מְאֹד כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 7.11. "וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם׃", 12.14. "כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃", 13.1. "אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃", 13.1. "כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃", 13.2. "כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃", 13.4. "לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃", 13.6. "וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", 17.2. "לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃", 17.2. "כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃", 17.8. "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃", 17.9. "וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 17.12. "וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃", 17.18. "וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃", 17.19. "וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃", 18.15. "נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃", 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃", 20.2. "וְהָיָה כְּקָרָבְכֶם אֶל־הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן וְדִבֶּר אֶל־הָעָם׃", 20.2. "רַק עֵץ אֲשֶׁר־תֵּדַע כִּי־לֹא־עֵץ מַאֲכָל הוּא אֹתוֹ תַשְׁחִית וְכָרָתָּ וּבָנִיתָ מָצוֹר עַל־הָעִיר אֲשֶׁר־הִוא עֹשָׂה עִמְּךָ מִלְחָמָה עַד רִדְתָּהּ׃", 20.3. "וְאָמַר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל־אֹיְבֵיכֶם אַל־יֵרַךְ לְבַבְכֶם אַל־תִּירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם׃", 20.9. "וְהָיָה כְּכַלֹּת הַשֹּׁטְרִים לְדַבֵּר אֶל־הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם׃", 20.15. "כֵּן תַּעֲשֶׂה לְכָל־הֶעָרִים הָרְחֹקֹת מִמְּךָ מְאֹד אֲשֶׁר לֹא־מֵעָרֵי הַגּוֹיִם־הָאֵלֶּה הֵנָּה׃", 21.2. "וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃", 21.2. "וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃", 29.28. "הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד־עוֹלָם לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃", 30.1. "וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 30.1. "כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", 30.2. "לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃", 30.2. "וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", 30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 33.8. "וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃", | 6.1. "Now this is the commandment, the statutes, and the ordices, which the LORD your God commanded to teach you, that ye might do them in the land whither ye go over to possess it—", 6.3. "Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD, the God of thy fathers, hath promised unto thee—a land flowing with milk and honey.", 7.11. "Thou shalt therefore keep the commandment, and the statutes, and the ordices, which I command thee this day, to do them.", 12.14. "but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.", 13.1. "All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.", 13.2. "If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,", 13.4. "thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul.", 13.6. "And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee.", 17.2. "If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet,", 17.8. "If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.", 17.9. "And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.", 17.10. "And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 17.12. "And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.", 17.18. "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.", 17.19. "And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;", 18.15. "A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;", 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.", 18.20. "But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’", 20.2. "And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people,", 20.3. "and shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them;", 20.9. "And it shall be, when the officers have made an end of speaking unto the people, that captains of hosts shall be appointed at the head of the people.", 20.15. "Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.", 21.2. "then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.", 29.28. "The secret things belong unto the LORD our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.", 30.1. "And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee,", 30.2. "and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;", 30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.", 33.8. "And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .", |
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8. Hebrew Bible, Psalms, 1.2, 19.15, 37.6, 119.130 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 317, 335, 355| 1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 19.15. "יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהוָה צוּרִי וְגֹאֲלִי׃", 37.6. "וְהוֹצִיא כָאוֹר צִדְקֶךָ וּמִשְׁפָּטֶךָ כַּצָּהֳרָיִם׃", | 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 19.15. "Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer.", 37.6. "And He will make thy righteousness to go forth as the light, and thy right as the noonday.", 119.130. "The opening of Thy words giveth light; it giveth understanding unto the simple.", |
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9. Hebrew Bible, Leviticus, 4.1, 4.6, 4.13-4.17, 4.21, 4.23, 6.15, 8.7-8.8, 8.10, 8.12, 10.1-10.3, 16.1, 16.3, 16.5, 16.15-16.16, 16.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 279, 280, 281, 282, 286, 287, 290, 291, 302, 355; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231| 4.1. "כַּאֲשֶׁר יוּרַם מִשּׁוֹר זֶבַח הַשְּׁלָמִים וְהִקְטִירָם הַכֹּהֵן עַל מִזְבַּח הָעֹלָה׃", 4.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 4.6. "וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃", 4.13. "וְאִם כָּל־עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל וְעָשׂוּ אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁמוּ׃", 4.14. "וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן־בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד׃", 4.15. "וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת־יְדֵיהֶם עַל־רֹאשׁ הַפָּר לִפְנֵי יְהוָה וְשָׁחַט אֶת־הַפָּר לִפְנֵי יְהוָה׃", 4.16. "וְהֵבִיא הַכֹּהֵן הַמָּשִׁיחַ מִדַּם הַפָּר אֶל־אֹהֶל מוֹעֵד׃", 4.17. "וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃", 4.21. "וְהוֹצִיא אֶת־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא׃", 4.23. "אוֹ־הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא בָּהּ וְהֵבִיא אֶת־קָרְבָּנוֹ שְׂעִיר עִזִּים זָכָר תָּמִים׃", 6.15. "וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו יַעֲשֶׂה אֹתָהּ חָק־עוֹלָם לַיהוָה כָּלִיל תָּקְטָר׃", 8.7. "וַיִּתֵּן עָלָיו אֶת־הַכֻּתֹּנֶת וַיַּחְגֹּר אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ אֹתוֹ אֶת־הַמְּעִיל וַיִּתֵּן עָלָיו אֶת־הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב הָאֵפֹד וַיֶּאְפֹּד לוֹ בּוֹ׃", 8.8. "וַיָּשֶׂם עָלָיו אֶת־הַחֹשֶׁן וַיִּתֵּן אֶל־הַחֹשֶׁן אֶת־הָאוּרִים וְאֶת־הַתֻּמִּים׃", 8.12. "וַיִּצֹק מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח אֹתוֹ לְקַדְּשׁוֹ׃", 10.1. "וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃", 10.1. "וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", 10.3. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃", 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", 16.3. "כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃", 16.3. "בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃", 16.5. "וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃", 16.15. "וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃", 16.16. "וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃", 16.29. "וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃", | 4.1. "And the LORD spoke unto Moses, saying:", 4.6. "And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary.", 4.13. "And if the whole congregation of Israel shall err, the thing being hid from the eyes of the assembly, and do any of the things which the LORD hath commanded not to be done, and are guilty:", 4.14. "when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin-offering, and bring it before the tent of meeting.", 4.15. "And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD; and the bullock shall be killed before the LORD.", 4.16. "And the anointed priest shall bring of the blood of the bullock to the tent of meeting.", 4.17. "And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil.", 4.21. "And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock; it is the sin-offering for the assembly.", 4.23. "if his sin, wherein he hath sinned, be known to him, he shall bring for his offering a goat, a male without blemish.", 6.15. "And the anointed priest that shall be in his stead from among his sons shall offer it, it is a due for ever; it shall be wholly made to smoke unto the LORD.", 8.7. "And he put upon him the tunic, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skilfully woven band of the ephod, and bound it unto him therewith.", 8.8. "And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim.", 8.10. "And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.", 8.12. "And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.", 10.1. "And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.", 10.2. "And there came forth fire from before the LORD, and devoured them, and they died before the LORD.", 10.3. "Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.", 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", 16.3. "Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.", 16.5. "And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.", 16.15. "Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover.", 16.16. "And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.", 16.29. "And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you.", |
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10. Hebrew Bible, Joshua, 1.8, 9.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •urim (and thummim) •urim and thummim Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 355; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231| 1.8. "לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃", 9.14. "וַיִּקְחוּ הָאֲנָשִׁים מִצֵּידָם וְאֶת־פִּי יְהוָה לֹא שָׁאָלוּ׃", | 1.8. "This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success.", 9.14. "And the men took of their provision, and asked not counsel at the mouth of the LORD.", |
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11. Hebrew Bible, Judges, 1.1-1.2, 20.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231| 1.1. "וַיֵּלֶךְ יְהוּדָה אֶל־הַכְּנַעֲנִי הַיּוֹשֵׁב בְּחֶבְרוֹן וְשֵׁם־חֶבְרוֹן לְפָנִים קִרְיַת אַרְבַּע וַיַּכּוּ אֶת־שֵׁשַׁי וְאֶת־אֲחִימַן וְאֶת־תַּלְמָי׃", 1.1. "וַיְהִי אַחֲרֵי מוֹת יְהוֹשֻׁעַ וַיִּשְׁאֲלוּ בְּנֵי יִשְׂרָאֵל בַּיהוָה לֵאמֹר מִי יַעֲלֶה־לָּנוּ אֶל־הַכְּנַעֲנִי בַּתְּחִלָּה לְהִלָּחֶם בּוֹ׃", 1.2. "וַיֹּאמֶר יְהוָה יְהוּדָה יַעֲלֶה הִנֵּה נָתַתִּי אֶת־הָאָרֶץ בְּיָדוֹ׃", 1.2. "וַיִּתְּנוּ לְכָלֵב אֶת־חֶבְרוֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיּוֹרֶשׁ מִשָּׁם אֶת־שְׁלֹשָׁה בְּנֵי הָעֲנָק׃", 20.18. "וַיָּקֻמוּ וַיַּעֲלוּ בֵית־אֵל וַיִּשְׁאֲלוּ בֵאלֹהִים וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל מִי יַעֲלֶה־לָּנוּ בַתְּחִלָּה לַמִּלְחָמָה עִם־בְּנֵי בִנְיָמִן וַיֹּאמֶר יְהוָה יְהוּדָה בַתְּחִלָּה׃", | 1.1. "Now after the death of Yehoshua it came to pass, that the children of Yisra᾽el asked the Lord, saying, Who shall go up for us against the Kena῾ani first, to fight against them?", 1.2. "And the Lord said, Yehuda shall go up: behold, I have delivered the land into his hand.", 20.18. "And the children of Yisra᾽el arose, and went up to the house of God, and asked counsel of God, and said, which of us shall go up first to the battle against the children of Binyamin? And the Lord said, Yehuda shall go up first.", |
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12. Hebrew Bible, Jeremiah, 26.7, 26.12, 28.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 285, 309| 26.7. "וַיִּשְׁמְעוּ הַכֹּהֲנִים וְהַנְּבִאִים וְכָל־הָעָם אֶת־יִרְמְיָהוּ מְדַבֵּר אֶת־הַדְּבָרִים הָאֵלֶּה בְּבֵית יְהוָה׃", 26.12. "וַיֹּאמֶר יִרְמְיָהוּ אֶל־כָּל־הַשָּׂרִים וְאֶל־כָּל־הָעָם לֵאמֹר יְהוָה שְׁלָחַנִי לְהִנָּבֵא אֶל־הַבַּיִת הַזֶּה וְאֶל־הָעִיר הַזֹּאת אֵת כָּל־הַדְּבָרִים אֲשֶׁר שְׁמַעְתֶּם׃", 28.16. "לָכֵן כֹּה אָמַר יְהוָה הִנְנִי מְשַׁלֵּחֲךָ מֵעַל פְּנֵי הָאֲדָמָה הַשָּׁנָה אַתָּה מֵת כִּי־סָרָה דִבַּרְתָּ אֶל־יְהוָה׃", | 26.7. "So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.", 26.12. "Then spoke Jeremiah unto all the princes and to all the people, saying: ‘The LORD sent me to prophesy against this house and against this city all the words that ye have heard.", 28.16. "’Therefore thus saith the LORD: Behold, I will send thee away from off the face of the earth; this year thou shalt die, because thou hast spoken perversion against the LORD.’", |
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13. Hebrew Bible, Isaiah, 5.24, 49.9, 54.11, 59.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 294, 303, 308, 309, 317, 349| 5.24. "לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃", 49.9. "לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃", 54.11. "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃", 59.13. "פָּשֹׁעַ וְכַחֵשׁ בַּיהוָה וְנָסוֹג מֵאַחַר אֱלֹהֵינוּ דַּבֶּר־עֹשֶׁק וְסָרָה הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי־שָׁקֶר׃", | 5.24. "Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel.", 49.9. "Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;", 54.11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.", 59.13. "Transgressing and denying the LORD, And turning away from following our God, Speaking oppression and perverseness, Conceiving and uttering from the heart words of falsehood.", |
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14. Hebrew Bible, 1 Samuel, 2.1, 5.19, 5.23-5.24, 10.22, 14.3, 14.18, 14.41, 22.10, 22.13, 23.2, 23.4, 23.6, 23.9-23.12, 27.5.0, 28.3-28.6, 28.6.0, 28.8.0, 30.7-30.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231| 2.1. "יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃", 2.1. "וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃", 10.22. "וַיִּשְׁאֲלוּ־עוֹד בַּיהוָה הֲבָא עוֹד הֲלֹם אִישׁ וַיֹּאמֶר יְהוָה הִנֵּה־הוּא נֶחְבָּא אֶל־הַכֵּלִים׃", 14.3. "וַאֲחִיָּה בֶן־אֲחִטוּב אֲחִי אִיכָבוֹד בֶּן־פִּינְחָס בֶּן־עֵלִי כֹּהֵן יְהוָה בְּשִׁלוֹ נֹשֵׂא אֵפוֹד וְהָעָם לֹא יָדַע כִּי הָלַךְ יוֹנָתָן׃", 14.3. "אַף כִּי לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא־רָבְתָה מַכָּה בַּפְּלִשְׁתִּים׃", 14.18. "וַיֹּאמֶר שָׁאוּל לַאֲחִיָּה הַגִּישָׁה אֲרוֹן הָאֱלֹהִים כִּי־הָיָה אֲרוֹן הָאֱלֹהִים בַּיּוֹם הַהוּא וּבְנֵי יִשְׂרָאֵל׃", 14.41. "וַיֹּאמֶר שָׁאוּל אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל הָבָה תָמִים וַיִּלָּכֵד יוֹנָתָן וְשָׁאוּל וְהָעָם יָצָאוּ׃", 22.13. "וַיֹּאמֶר אלו [אֵלָיו] שָׁאוּל לָמָּה קְשַׁרְתֶּם עָלַי אַתָּה וּבֶן־יִשָׁי בְּתִתְּךָ לוֹ לֶחֶם וְחֶרֶב וְשָׁאוֹל לוֹ בֵּאלֹהִים לָקוּם אֵלַי לְאֹרֵב כַּיּוֹם הַזֶּה׃", 23.2. "וְעַתָּה לְכָל־אַוַּת נַפְשְׁךָ הַמֶּלֶךְ לָרֶדֶת רֵד וְלָנוּ הַסְגִּירוֹ בְּיַד הַמֶּלֶךְ׃", 23.2. "וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר הַאֵלֵךְ וְהִכֵּיתִי בַּפְּלִשְׁתִּים הָאֵלֶּה וַיֹּאמֶר יְהוָה אֶל־דָּוִד לֵךְ וְהִכִּיתָ בַפְּלִשְׁתִּים וְהוֹשַׁעְתָּ אֶת־קְעִילָה׃", 23.4. "וַיּוֹסֶף עוֹד דָּוִד לִשְׁאֹל בַּיהוָה וַיַּעֲנֵהוּ יְהוָה וַיֹּאמֶר קוּם רֵד קְעִילָה כִּי־אֲנִי נֹתֵן אֶת־פְּלִשְׁתִּים בְּיָדֶךָ׃", 23.6. "וַיְהִי בִּבְרֹחַ אֶבְיָתָר בֶּן־אֲחִימֶלֶךְ אֶל־דָּוִד קְעִילָה אֵפוֹד יָרַד בְּיָדוֹ׃", 23.9. "וַיֵּדַע דָּוִד כִּי עָלָיו שָׁאוּל מַחֲרִישׁ הָרָעָה וַיֹּאמֶר אֶל־אֶבְיָתָר הַכֹּהֵן הַגִּישָׁה הָאֵפוֹד׃", 23.11. "הֲיַסְגִּרֻנִי בַעֲלֵי קְעִילָה בְיָדוֹ הֲיֵרֵד שָׁאוּל כַּאֲשֶׁר שָׁמַע עַבְדֶּךָ יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַגֶּד־נָא לְעַבְדֶּךָ וַיֹּאמֶר יְהוָה יֵרֵד׃", 23.12. "וַיֹּאמֶר דָּוִד הֲיַסְגִּרוּ בַּעֲלֵי קְעִילָה אֹתִי וְאֶת־אֲנָשַׁי בְּיַד־שָׁאוּל וַיֹּאמֶר יְהוָה יַסְגִּירוּ׃", 28.3. "וּשְׁמוּאֵל מֵת וַיִּסְפְּדוּ־לוֹ כָּל־יִשְׂרָאֵל וַיִּקְבְּרֻהוּ בָרָמָה וּבְעִירוֹ וְשָׁאוּל הֵסִיר הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים מֵהָאָרֶץ׃", 28.4. "וַיִּקָּבְצוּ פְלִשְׁתִּים וַיָּבֹאוּ וַיַּחֲנוּ בְשׁוּנֵם וַיִּקְבֹּץ שָׁאוּל אֶת־כָּל־יִשְׂרָאֵל וַיַּחֲנוּ בַּגִּלְבֹּעַ׃", 28.5. "וַיַּרְא שָׁאוּל אֶת־מַחֲנֵה פְלִשְׁתִּים וַיִּרָא וַיֶּחֱרַד לִבּוֹ מְאֹד׃", 28.6. "וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃", 30.7. "וַיֹּאמֶר דָּוִד אֶל־אֶבְיָתָר הַכֹּהֵן בֶּן־אֲחִימֶלֶךְ הַגִּישָׁה־נָּא לִי הָאֵפֹד וַיַּגֵּשׁ אֶבְיָתָר אֶת־הָאֵפֹד אֶל־דָּוִד׃", 30.8. "וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר אֶרְדֹּף אַחֲרֵי הַגְּדוּד־הַזֶּה הַאַשִּׂגֶנּוּ וַיֹּאמֶר לוֹ רְדֹף כִּי־הַשֵּׂג תַּשִּׂיג וְהַצֵּל תַּצִּיל׃", | 2.1. "And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.", 10.22. "Therefore they inquired again of the Lord, Did the man come here? And the Lord answered, Behold, he is hidden among the baggage.", 14.3. "and Aĥiyya, the son of Aĥituv, I-khavod’s brother, the son of Pineĥas, the son of ῾Eli, was the Lord’s priest in Shilo, wearing an efod. And the people knew not that Yonatan was gone.", 14.18. "And Sha᾽ul said to Aĥiyya, Bring the ark of God here. For the ark of God was at that time with the children of Yisra᾽el.", 14.41. "Therefore Sha᾽ul said to the Lord God of Yisra᾽el, Give a perfect lot. And Sha᾽ul and Yonatan were picked: but the people escaped.", 22.10. "And he inquired of the Lord for him, and gave him food, and gave him the sword of Golyat the Pelishtian.", 22.13. "And Sha᾽ul said to him, Why have you conspired against me, thou and the son of Yishay in that thou hast given him bread, and a sword, and hast inquired of God for him, that he should rise against me, to lie in wait, as at this day?", 23.2. "Therefore David inquired of the Lord, saying, Shall I go and smite these Pelishtim? And the Lord said to David, Go, and smite the Pelishtim, and save Qe῾ila.", 23.4. "Then David inquired of the Lord yet again. And the Lord answered him and said, Arise, go down to Qe῾ila; for I will deliver the Pelishtim into thy hand.", 23.6. "And it came to pass, when Evyatar the son of Aĥimelekh fled to David to Qe῾ila, that he came down with an efod in his hand.", 23.9. "And David knew that Sha᾽ul devised that mischief against him; and he said to Evyatar the priest, Bring the efod here.", 23.10. "Then said David, O Lord God of Yisra᾽el, Thy servant has certainly heard that Sha᾽ul seeks to come to Qe῾ila, to destroy the city for my sake.", 23.11. "Will the men of Qe῾ila deliver me up into his hand? will Sha᾽ul come down, as Thy servant has heard? O Lord God of Yisra᾽el, I beseech Thee, tell Thy servant. And the Lord said, He will come down.", 23.12. "Then said David, Will the men of Qe῾ila deliver me and my men into the hand of Sha᾽ul? And the Lord said, They will deliver thee up.", 28.3. "Now Shemu᾽el was dead, and all Yisra᾽el had mourned him, and buried him in Rama in his own city. And Sha᾽ul had put away the mediums and the wizards, out of the land.", 28.4. "And the Pelishtim gathered themselves together, and came and pitched in Shunem: and Sha᾽ul gathered all Yisra᾽el together, and they pitched on the Gilboa.", 28.5. "And when Sha᾽ul saw the camp of the Pelishtim, he was afraid, and his heart greatly trembled.", 28.6. "And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets.", 30.7. "And David said to Evyatar, the priest, Aĥimelekh’s son, I pray thee, bring me here the efod. And Evyatar brought the efod of David.", 30.8. "And David inquired of the Lord, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake them, and without fail recover all.", |
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15. Hebrew Bible, Ezra, 2.63 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 291, 303, 304| 2.63. "וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם אֲשֶׁר לֹא־יֹאכְלוּ מִקֹּדֶשׁ הַקֳּדָשִׁים עַד עֲמֹד כֹּהֵן לְאוּרִים וּלְתֻמִּים׃", | 2.63. "And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. .", |
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| 16. Hebrew Bible, 1 Chronicles, a b c d\n0 28.9 59 28.9 59 28 9 59 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 335 |
17. Hebrew Bible, Nehemiah, 7.65 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 291, 303, 304| 7.65. "וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם אֲשֶׁר לֹא־יֹאכְלוּ מִקֹּדֶשׁ הַקֳּדָשִׁים עַד עֲמֹד הַכֹּהֵן לְאוּרִים וְתוּמִּים׃", | 7.65. "And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.", |
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| 18. Dead Sea Scrolls, 4Q504, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 284 |
19. Anon., Testament of Levi, 8.11, 8.15, 18.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 65 | 18.2. Then shall the Lord raise up a new priest. And to him all the words of the Lord shall be revealed; And he shall execute a righteous judgement upon the earth for a multitude of days. |
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20. Septuagint, Ecclesiasticus (Siracides), 42.16, 45.7-45.13, 45.17, 50.5-50.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 295, 303, 304, 356 | 42.16. The sun looks down on everything with its light,and the work of the Lord is full of his glory. 42.16. At his appearing the mountains are shaken;at his will the south wind blows. 45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. 45.8. He clothed him with superb perfection,and strengthened him with the symbols of authority,the linen breeches, the long robe, and the ephod. 45.9. And he encircled him with pomegranates,with very many golden bells round about,to send forth a sound as he walked,to make their ringing heard in the temple as a reminder to the sons of his people; 45.11. with twisted scarlet, the work of a craftsman;with precious stones engraved like signets,in a setting of gold, the work of a jeweler,for a reminder, in engraved letters,according to the number of the tribes of Israel; 45.12. with a gold crown upon his turban,inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert,the delight of the eyes, richly adorned. 45.13. Before his time there never were such beautiful things. No outsider ever put them on,but only his sons and his descendants perpetually. 45.17. In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; |
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21. Septuagint, 1 Maccabees, 3.46-3.54 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 302, 304 | 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us?" 3.54. Then they sounded the trumpets and gave a loud shout. |
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| 22. Dead Sea Scrolls, War Scroll, 10.2, 15.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 296 |
| 23. Dead Sea Scrolls, 1Qha, 10.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 9 |
| 24. Dead Sea Scrolls, 4Q175, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 303, 357 |
| 25. Dead Sea Scrolls, 4Q186 192, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 303 |
| 26. Dead Sea Scrolls, 4Q251, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 300 |
| 27. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 296 |
| 28. Dead Sea Scrolls, 4Q266, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282 |
| 29. Dead Sea Scrolls, Temple Scroll, 58.15-58.21, 61.12-61.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 291, 296, 303, 304 |
| 30. Dead Sea Scrolls, 4Q390, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 284 |
| 31. Dead Sea Scrolls, Sir, 42.16, 45.7-45.13, 45.17, 50.5-50.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 295, 303, 304, 356 |
| 32. Dead Sea Scrolls, Scroll of Blessings, 4.27-4.28, 5.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 349, 357 |
| 33. Dead Sea Scrolls, Damascus Document, 3.14-3.15, 6.6, 7.2, 8.2-8.3, 20.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282, 295, 317, 355, 357 |
| 34. Dead Sea Scrolls, Damascus Document, 3.14-3.15, 6.6, 7.2, 8.2-8.3, 20.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282, 295, 317, 355, 357 |
| 35. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 296 |
| 36. Dead Sea Scrolls, Aramaic Levi Document, 4.7, 5.8, 8.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 65 |
| 37. Dead Sea Scrolls, 4Q285, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 357 |
| 38. Dead Sea Scrolls, Community Rule, 1.1-1.3, 1.15, 5.1, 5.9, 5.11-5.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 282, 287, 317 |
| 39. Anon., Sibylline Oracles, 3.564-3.565, 3.575-3.579, 3.626-3.627 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •urim and thummim Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 231 |
40. Philo of Alexandria, On The Embassy To Gaius, 186-209, 211-348, 210 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 | 210. for all men are eager to preserve their own customs and laws, and the Jewish nation above all others; for looking upon their laws as oracles directly given to them by God himself, and having been instructed in this doctrine from their very earliest infancy they bear in their souls the images of the commandments contained in these laws as sacred; |
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41. Philo of Alexandria, On The Special Laws, 1.151 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 302 | 1.151. And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance |
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42. New Testament, Acts, 4.2-4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 294, 308| 4.2. διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, 4.3. καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον, ἦν γὰρ ἑσπέρα ἤδη. 4.4. πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη ἀριθμὸς τῶν ἀνδρῶν ὡς χιλιάδες πέντε. | 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. |
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43. Tosefta, Nazir, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 4.7. "[נזיר שנטמא וחזר ונטמא וחזר ונטמא מביא קרבן אחד על הכל נטמא ביום הז' שלו וחזר ונטמא ביום הח' שלו מביא קרבן על כל א' ואחד] דברי ר\"א ר\"ש אומר קרבן אחד על הכל עד שיביא אשמו הביא אשמו ונטמא אשמו ונטמא חייב קרבן על כל אחד ואחד וחכמים אומרים קרבן אחד על הכל עד שיביא חטאתו הביא חטאתו [ונטמאת חייב קרבן על כל אחד ואחד ואין מתחיל למנות עד שיביא חטאתו הביא חטאתו ולא הביא אשמו מתחיל למנות הביא אשמו ולא הביא חטאתו אינו מתחיל למנות] ר' ישמעאל [ב\"ר] יוחנן בן ברוקה אומר כשם שחטאתו [מעכבת] כך אשמו [מעכבת].", | |
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44. Mishnah, Sotah, 8.1, 9.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 295, 301, 308; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 8.1. "מְשׁוּחַ מִלְחָמָה, בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ הָיָה מְדַבֵּר, שֶׁנֶּאֱמַר (דברים כ) וְהָיָה כְּקָרָבְכֶם אֶל הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן, זֶה כֹּהֵן מְשׁוּחַ מִלְחָמָה, וְדִבֶּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ. וְאָמַר אֲלֵיהֶם (שם) שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל אֹיְבֵיכֶם, וְלֹא עַל אֲחֵיכֶם, לֹא יְהוּדָה עַל שִׁמְעוֹן, וְלֹא שִׁמְעוֹן עַל בִּנְיָמִין, שֶׁאִם תִּפְּלוּ בְיָדָם יְרַחֲמוּ עֲלֵיכֶם, כְּמָה שֶׁנֶּאֱמַר (דה\"ב כח) וַיָּקֻמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת וַיַּחֲזִיקוּ בַשִּׁבְיָה וְכָל מַעֲרֻמֵּיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל וַיַּלְבִּשֻׁם וַיַּנְעִלּוּם וַיַּאֲכִלוּם וַיַּשְׁקוּם וַיְסֻכוּם וַיְנַהֲלוּם בַּחֲמֹרִים לְכָל כּוֹשֵׁל וַיְבִיאוּם יְרֵחוֹ עִיר הַתְּמָרִים אֵצֶל אֲחֵיהֶם וַיָּשׁוּבוּ שֹׁמְרוֹן. עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים, שֶׁאִם תִּפְּלוּ בְיָדָם אֵין מְרַחֲמִין עֲלֵיכֶם. אַל יֵרַךְ לְבַבְכֶם אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְגוֹ' (דברים כ). אַל יֵרַךְ לְבַבְכֶם, מִפְּנֵי צָהֳלַת סוּסִים וְצִחְצוּחַ חֲרָבוֹת. אַל תִּירְאוּ, מִפְּנֵי הֲגָפַת תְּרִיסִין וְשִׁפְעַת הַקַּלְגַּסִּין. אַל תַּחְפְּזוּ, מִקּוֹל קְרָנוֹת. אַל תַּעַרְצוּ, מִפְּנֵי קוֹל צְוָחוֹת. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם, הֵן בָּאִין בְּנִצְחוֹנוֹ שֶׁל בָּשָׂר וָדָם, וְאַתֶּם בָּאִים בְּנִצְחוֹנוֹ שֶׁל מָקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. בְּנֵי עַמּוֹן בָּאוּ בְנִצְחוֹנוֹ שֶׁל שׁוֹבַךְ, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. וְאַתֶּם אִי אַתֶּם כֵּן. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם וְגוֹ', זֶה מַחֲנֵה הָאָרוֹן: \n", 9.9. "מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי: \n", | 8.1. "When the anointed for battle addresses the people he speaks in the holy tongue, as it is said, “And it shall be, when you draw near the battle, that the priest shall approach” (Deuteronomy 20:2) this refers to the anointed for battle. “And speak to the people” (ibid) – in the holy tongue. “He shall say to them, “Hear, O Israel, you are about to join battle with your enemy” (vs. “with your enemy” but not against your brother, not Judah against Shimon nor Shimon against Benjamin, that if you fall into their hand they shall have mercy on you, as it is said, “Then the men named above proceeded to take the captives in hand, and with booty they clothed all the naked among them they clothed them and shod them and gave them to eat and drink and anointed them and provide donkeys for all who were failing and brought them to Jericho, the city of palms, back to their kinsmen. Then they returned to Samaria” (II Chronicles 28:15). Rather against your enemies do you march, so that if you fall into their hand they will have no mercy on you. “Let not your courage falter, fear not, and do not tremble or be in dread of them” (Deuteronomy 20: “Let not your courage falter”-- at the neighing of the horses and the brandishing of swords; “Fear not” --at the crash of shields and the tramp of the soldiers shoes; “Do not tremble” -- at the sound of trumpets; “Or be in dread of them” -- at the sound of battle cries. “For it is the Lord your God that goes with you”--they come [relying] upon the might of flesh and blood, but you come [relying] upon the might of the Omnipresent. The Philistines came [relying] upon the power of Goliath (I Samuel 17:4 ff.), but what happened to him in the end? In the end he fell by the sword and they fell with him. The Ammonites came [relying] upon the power of Shobach (II Samuel 10:16-18), but what happened to him in the end? In the end he fell by the sword and they fell with him. But with you it is otherwise, “For it is the Lord your God is that goes with you” this refers to the camp of the ark.", 9.9. "When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yoha ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yoha of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).", |
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45. Mishnah, Sanhedrin, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 285| 1.5. "אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרִיּוֹת לַשְּׁבָטִים, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שְׁלֹשָׁה, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתָּיִם: \n", | 1.5. "A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City [of Jerusalem], or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim [any city to be] an Apostate City (ir ha-niddahat) (Deut. 13:13–19] save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two.", |
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46. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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47. Mishnah, Avot, 1.2-1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 1.3. "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n", | 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 1.3. "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.", |
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48. Tosefta, Sotah, 13.2-13.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 65, 70| 13.2. "משנגנז [ארון] נגנז עמו צנצנת המן וצלוחית של שמן המשחה ומקלו של אהרן שקדיה פרחיה וארגז שהשיבו פלשתים דורון לאלהי ישראל כלם היו בבית [קדש הקדשים ומשנגנז ארון נגנז עמו דבריה ומי גנזו] יאשיה המלך [גנזו] מה ראה כיון שראה שכתוב בתורה (דברים כ״ח:ל״ו) יולך ה' אותך ואת מלכך וגו' פקד ללוים וגנזוהו שנאמר (דברי הימים ב ל״ה:ג׳) ויאמר ללוים המבינים לכל ישראל [הקדשים לה'] תנו את ארון הקדש בבית אשר בנה שלמה מלך ישראל אין לכם משא בכתף אמר להם גנזו אותו שלא יעלה לבבל כשאר כל הכלים [שתחזירהו למקומן] שנאמר (שם) עתה עבדו את ה' אלהיכם ואת עמו ישראל מיד גנזו ר\"א אומר ארון גלה לבבל שנאמר (שם) לא יותר דבר אמר ה' ואין [דבר] אלא דברות שבו רש\"א הרי הוא אומר (דברי הימים ב ל״ו:י׳) לתשובת השנה שלח המלך נבוכדנצר ויביאהו בבלה עם כלי חמדת בית ה' זהו ארון ר' יהודה בן לקיש אומר ארון במקומו נגנז שנאמר (מלכים א ה) ויאריכו הבדים ויראו וגו' ויהיו שם עד היום הזה.", 13.3. "משחרב בית המקדש [בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש] שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא [אליהו].", 13.4. "[משמתו נביאים אחרונים חגי זכריה ומלאכי פסקה רוח הקדש מישראל ואעפ\"כ היו משמיעין להם על בת קול מעשה שנכנסו חכמים לעלית בן גוריא ביריחו יצתה בת קול ואמרה להן יש כאן אדם ביניכם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן בשעת מיתתו היו אומרים אי עניו אי חסיד תלמידו של עזרא].", 13.5. "[שוב מעשה שנתכנסו חכמים ביבנה ויצאת בת קול ואמרה להן יש כאן אדם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן וכשמת אמרו הא עניו הא חסיד תלמידו של עזרא שוב פעם אחת היו יושבין ביבנה ושמעו בת קול אומר יש כאן אדם שראוי לרוח הקדש אלא שאין הדור ראוי לכך ונתנו עיניהם בשמואל הקטן בשעת מיתתו מה היו אומרים אי עניו אי חסיד תלמידו של הלל הזקן אף הוא אמר בשעת מיתתו שמעון וישמעאל לקטלא ושאר חברוהי לחרבא ושאר עמא לביזא ועקן רברבן יהויין לאחר דינא בלשון ארמי אמרן אף על ר' יהודה בן בבא התקינו שיהיו אומרין עליו הא עניו הא חסיד תלמידו של שמואל הקטן אלא שנטרפה שעה].", 13.6. "יוחנן כהן גדול שמע דבר מבית קדש הקדשים נצחין טליא דאזלי לאגחא קרבא באנטוכת וכתבו אותה [שעה] ואותו היום וכוונו ואותה שעה היתה שנצחו שמעון הצדיק שמע דבר מבית קדש הקדשים בטילת עבידתא דיאמר סנאה [לתתאה] להיכלא ונהרג גסקלנוס ובטלו גזירותיו ובלשון ארמי שמע.", 13.7. "כל זמן שהיה שמעון הצדיק קיים [היתה] נר מערבי תדיר משמת הלכו ומצאוהו שכבה מכאן ואילך מוצאין אותה פעמים כבה פעמים [דולק] כל זמן שהיה שמעון הצדיק קיים היתה מערכה תדירה כשמסדרין אותה בשחרית היתה מתגברת והולכות כל היום כולו והיו מקריבין עליה תמידין ומוספין ונסכיהן ולא היו מוסיפין עליה אלא שני גזרי עצים עם תמיד של בין הערבים כדי לקיים מצות [עצים] שנאמר (ויקרא ו׳:ה׳) ובער עליה הכהן משמת שמעון הצדיק תשש כחה של מערכה כשמסדרין אותה [משחרית] לא היו נמנעין מלהוסיף עליה עצים כל היום כולו כל זמן שהיה שמעון הצדיק קיים ברכה נכנסת בשתי [הלחם] ובלחם הפנים שתי הלחם מתחלקת בעצרת לכהנים ולחם הפנים ברגל לכל המשמרות [לאנשי משמר] יש מהן שאוכלין ושובעין ויש שאוכלין ומותירין ולא עלה ביד כל אחד ואחד אלא כזית משמת שמעון הצדיק לא היתה ברכה נכנסת לא בשתי הלחם ולא בלחם הפנים הצנועין מושכין ידיהן והגרגרנין חולקין ביניהם ולא עלה ביד כל אחד ואחד אלא כפול. מעשה בכהן אחד מצפורי שנטל חלקו וחלק חבירו ואעפ\"כ לא עלה בידו אלא כפול והיו קורין אותו בן [חמסן] עד היום.", 13.8. "שנה שמת בה שמעון הצדיק [אמר להם בשנה זו אני] מת אמרו לו מנין אתה יודע אמר להם כל ימות הכפורים היה זקן [אחד לובש] בגדים לבנים ומתכסה לבנים נכנס עמי [ויוצא] עמי שנה זו נכנס עמי ולא יצא לאחר הרגל חלה שבעת ימים ומת משמת שמעון הצדיק פסקו מלברך בשם <ס\"א> [נמנעו אחיו מלברך בשם].", | 13.8. "The year in which Shimon the Righteous died [he said to them] \"in this year I will die\" \"how do you know this?\" they responded. He (Shimon the Righteous) responded: \"all of the Yom Kippur days there was an old man dressed in all white who would go with me into the holy of holies and leave with me, on this year he went in with me but did not come out with me.\" Seven days passed after the holiday and he died. From the time of the death of Rebbi Shimon the Righteous they ceased blessing in the name of Hashem.", |
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49. Josephus Flavius, Jewish War, 2.184-2.203, 2.409 (1st cent. CE - 1st cent. CE) Tagged with subjects: •urim and thummim Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 39; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 | 2.184. 1. Now Caius Caesar did so grossly abuse the fortune he had arrived at, as to take himself to be a god, and to desire to be so called also, and to cut off those of the greatest nobility out of his country. He also extended his impiety as far as the Jews. 2.185. Accordingly, he sent Petronius with an army to Jerusalem, to place his statues in the temple, and commanded him that, in case the Jews would not admit of them, he should slay those that opposed it, and carry all the rest of the nation into captivity: 2.186. but God concerned himself with these his commands. However, Petronius marched out of Antioch into Judea, with three legions, and many Syrian auxiliaries. 2.187. Now as to the Jews, some of them could not believe the stories that spake of a war; but those that did believe them were in the utmost distress how to defend themselves, and the terror diffused itself presently through them all; for the army was already come to Ptolemais. 2.188. 2. This Ptolemais is a maritime city of Galilee, built in the great plain. It is encompassed with mountains: that on the east side, sixty furlongs off, belongs to Galilee; but that on the south belongs to Carmel, which is distant from it a hundred and twenty furlongs; and that on the north is the highest of them all, and is called by the people of the country, The Ladder of the Tyrians, which is at the distance of a hundred furlongs. 2.189. The very small river Belus runs by it, at the distance of two furlongs; near which there is Memnon’s monument, and hath near it a place no larger than a hundred cubits, which deserves admiration; 2.190. for the place is round and hollow, and affords such sand as glass is made of; which place, when it hath been emptied by the many ships there loaded, it is filled again by the winds, which bring into it, as it were on purpose, that sand which lay remote, and was no more than bare common sand, while this mine presently turns it into glassy sand. 2.191. And what is to me still more wonderful, that glassy sand which is superfluous, and is once removed out of the place, becomes bare common sand again. And this is the nature of the place we are speaking of. 2.192. 3. But now the Jews got together in great numbers, with their wives and children, into that plain that was by Ptolemais, and made supplication to Petronius, first for their laws, and, in the next place, for themselves. So he was prevailed upon by the multitude of the supplicants, and by their supplications, and left his army and statues at Ptolemais, 2.193. and then went forward into Galilee, and called together the multitude and all the men of note to Tiberias, and showed them the power of the Romans, and the threatenings of Caesar; and, besides this, proved that their petition was unreasonable, because, 2.194. while all the nations in subjection to them had placed the images of Caesar in their several cities, among the rest of their gods,—for them alone to oppose it, was almost like the behavior of revolters, and was injurious to Caesar. 2.195. 4. And when they insisted on their law, and the custom of their country, and how it was not only not permitted them to make either an image of God, or indeed of a man, and to put it in any despicable part of their country, much less in the temple itself, Petronius replied, “And am not I also,” said he, “bound to keep the law of my own lord? For if I transgress it, and spare you, it is but just that I perish; while he that sent me, and not I, will commence a war against you; for I am under command as well as you.” 2.196. Hereupon the whole multitude cried out that they were ready to suffer for their law. Petronius then quieted them, and said to them, “Will you then make war against Caesar?” 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.198. At this Petronius was astonished, and pitied them, on account of the inexpressible sense of religion the men were under, and that courage of theirs which made them ready to die for it; so they were dismissed without success. 2.199. 5. But on the following days he got together the men of power privately, and the multitude publicly, and sometimes he used persuasions to them, and sometimes he gave them his advice; but he chiefly made use of threatenings to them, and insisted upon the power of the Romans, and the anger of Caius; and besides, upon the necessity he was himself under [to do as he was enjoined]. 2.200. But as they could be no way prevailed upon, and he saw that the country was in danger of lying without tillage (for it was about seedtime that the multitude continued for fifty days together idle); so he at last got them together, 2.201. and told them that it was best for him to run some hazard himself; “for either, by the Divine assistance, I shall prevail with Caesar, and shall myself escape the danger as well as you, which will be a matter of joy to us both; or, in case Caesar continue in his rage, I will be ready to expose my own life for such a great number as you are.” Whereupon he dismissed the multitude, who prayed greatly for his prosperity; and he took the army out of Ptolemais, and returned to Antioch; 2.202. from whence he presently sent an epistle to Caesar, and informed him of the irruption he had made into Judea, and of the supplications of the nation; and that unless he had a mind to lose both the country and the men in it, he must permit them to keep their law, and must countermand his former injunction. 2.203. Caius answered that epistle in a violent-way, and threatened to have Petronius put to death for his being so tardy in the execution of what he had commanded. But it happened that those who brought Caius’s epistle were tossed by a storm, and were detained on the sea for three months, while others that brought the news of Caius’s death had a good voyage. Accordingly, Petronius received the epistle concerning Caius seven and twenty days before he received that which was against himself. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; |
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| 50. Tacitus, Histories, 5.9.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
51. Josephus Flavius, Jewish Antiquities, a b c d\n0 3.166 3.166 3 166\n1 3.167 3.167 3 167\n2 3.217 3.217 3 217\n3 3.165 3.165 3 165\n4 3.170 3.170 3 170\n.. ... ... .. ...\n69 5.254 5.254 5 254\n70 5.257 5.257 5 257\n71 5.159 5.159 5 159\n72 5.12 5.12 5 12 \n73 .3.185 .3.185 3 \n\n[74 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 39; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 302 | 3.166. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons’ names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. |
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52. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 348| 40b. אבל היכא דכי שקלת ליה לפירי ליתיה לגווזא דהדר מפיק לא מברכינן עליה בורא פרי העץ אלא בפה"א:,ועל כולן אם אמר שהכל וכו': אתמר רב הונא אמר חוץ מן הפת ומן היין ורבי יוחנן אמר אפי' פת ויין,נימא כתנאי ראה פת ואמר כמה נאה פת זו ברוך המקום שבראה יצא ראה תאנה ואמר כמה נאה תאנה זו ברוך המקום שבראה יצא דברי ר' מאיר ר' יוסי אומר כל המשנה ממטבע שטבעו חכמים בברכות לא יצא ידי חובתו נימא רב הונא דאמר כר' יוסי ור' יוחנן דאמר כר' מאיר,אמר לך רב הונא אנא דאמרי אפי' לר' מאיר עד כאן לא קאמר ר' מאיר התם אלא היכא דקא מדכר שמיה דפת אבל היכא דלא קא מדכר שמיה דפת אפילו ר' מאיר מודה,ור' יוחנן אמר לך אנא דאמרי אפילו לרבי יוסי עד כאן לא קאמר ר' יוסי התם אלא משום דקאמר ברכה דלא תקינו רבנן אבל אמר שהכל נהיה בדברו דתקינו רבנן אפילו ר' יוסי מודה,בנימין רעיא כרך ריפתא ואמר בריך מריה דהאי פיתא אמר רב יצא והאמר רב כל ברכה שאין בה הזכרת השם אינה ברכה דאמר בריך רחמנא מריה דהאי פיתא,והא בעינן שלש ברכות מאי יצא דקאמר רב נמי יצא ידי ברכה ראשונה,מאי קמשמע לן אע"ג דאמרה בלשון חול,תנינא ואלו נאמרים בכל לשון פרשת סוטה וידוי מעשר וקריאת שמע ותפלה וברכת המזון אצטריך סד"א הני מילי דאמרה בלשון חול כי היכי דתקינו רבנן בלשון קדש אבל לא אמרה בלשון חול כי היכי דתקינו רבנן בלשון קדש אימא לא קמ"ל:,גופא אמר רב כל ברכה שאין בה הזכרת השם אינה ברכה ורבי יוחנן אמר כל ברכה שאין בה מלכות אינה ברכה אמר אביי כוותיה דרב מסתברא דתניא (דברים כו, יג) לא עברתי ממצותיך ולא שכחתי לא עברתי מלברכך ולא שכחתי מלהזכיר שמך עליו ואילו מלכות לא קתני,ור' יוחנן תני ולא שכחתי מלהזכיר שמך ומלכותך עליו:, big strongמתני׳ /strong /big ועל דבר שאין גדולו מן הארץ אומר שהכל נהיה בדברו על החומץ ועל הנובלות ועל הגובאי אומר שהכל נהיה בדברו ר' יהודה אומר כל שהוא מין קללה אין מברכין עליו,היו לפניו מינין הרבה ר' יהודה אומר אם יש ביניהן מין שבעה עליו הוא מברך וחכ"א מברך על איזה מהן שירצה:, big strongגמ׳ /strong /big תנו רבנן על דבר שאין גדולו מן הארץ כגון בשר בהמות חיות ועופות ודגים אומר שהכל נהיה בדברו על החלב ועל הביצים ועל הגבינה אומר שהכל על הפת שעפשה ועל היין שהקרים ועל התבשיל שעבר צורתו אומר שהכל על המלח ועל הזמית ועל כמהין ופטריות אומר שהכל למימרא דכמהין ופטריות לאו גדולי קרקע נינהו והתניא הנודר מפירות הארץ אסור בפירות הארץ ומותר בכמהין ופטריות ואם אמר כל גדולי קרקע עלי אסור אף בכמהין ופטריות,אמר אביי מירבא רבו מארעא מינקי לא ינקי מארעא,והא על דבר שאין גדולו מן הארץ קתני תני על דבר שאין יונק מן הארץ:,ועל הנובלות: מאי נובלות ר' זירא ור' אילעא חד אמר בושלי כמרא וחד אמר תמרי דזיקא,תנן ר' יהודה אומר כל שהוא מין קללה אין מברכין עליו בשלמא למ"ד בושלי כמרא היינו דקרי ליה מין קללה אלא למאן דאמר תמרי דזיקא מאי מין קללה,אשארא,איכא דאמרי בשלמא למאן דאמר בושלי כמרא היינו דמברכינן עלייהו שהכל אלא למ"ד תמרי דזיקא שהכל בורא פרי העץ מבעי ליה לברוכי,אלא בנובלות סתמא כ"ע לא פליגי דבושלי כמרא נינהו כי פליגי בנובלות תמרה דתנן הקלין שבדמאי השיתין והרימין והעוזרדין בנות שוח ובנות שקמה וגופנין ונצפה ונובלות תמרה,שיתין אמר רבה בר בר חנה א"ר יוחנן מין תאנים רימין כנדי העוזרדין טולשי בנות שוח אמר רבה בר בר חנה א"ר יוחנן תאיני חיורתא בנות שקמה אמר רבה בר בר חנה א"ר יוחנן דובלי גופנין שילהי גופני נצפה פרחה נובלות תמרה ר' אילעא ור' זירא חד אמר בושלי כמרא וחד אמר תמרי דזיקא,בשלמא למ"ד בושלי כמרא היינו דקתני הקלין שבדמאי ספיקן הוא דפטור הא ודאן חייב אלא למאן דאמר תמרי דזיקא ודאן חייב הפקרא נינהו,הכא במאי עסקינן שעשאן גורן דא"ר יצחק א"ר יוחנן משום ר' אליעזר בן יעקב הלקט והשכחה והפאה שעשאן גורן הוקבעו למעשר,איכא דאמרי | 40b. b However, /b in a situation b where, when you take the fruit, the branch does not remain and again produce /b fruit, b we do not recite the blessing: Who creates fruit of the tree, but rather: Who creates fruit of the ground. /b ,We learned in the mishna: b And on all /b food items, b if he recited: /b By whose word b all things /b came to be, he fulfilled his obligation. b It was stated /b that the i amora’im /i disputed the precise explanation of the mishna. b Rav Huna said: /b This i halakha /i applies to all foods b except for bread and wine. /b Since they have special blessings, one does not fulfill his obligation by reciting the general blessing: By whose word all things came to be. b And Rabbi Yoḥa said: /b One fulfills his obligation with the blessing: By whose word all things came to be, b even /b over b bread and wine. /b ,The Gemara remarks: b Let us say /b that this dispute is b parallel to a tannaitic /b dispute found elsewhere, as it was taught in a i Tosefta /i : One who b saw bread and said: How pleasant is this bread, blessed is the Omnipresent Who created it, fulfilled /b his obligation to recite a blessing. b One who saw a fig and said: How pleasant is this fig, blessed is the Omnipresent Who created it, fulfilled /b his obligation. This is b the statement of Rabbi Meir. Rabbi Yosei says: One who deviates from the formula coined by the Sages in blessings, did not fulfill his obligation. /b If so, b let us say /b that b Rav Huna, /b who b said /b that one who recites: By whose word all things came to be, over bread or wine, did not fulfill his obligation, holds b in accordance with /b the opinion of b Rabbi Yosei; and Rabbi Yoḥa, /b who b said /b that one who recites: By whose word all things came to be, over bread or wine fulfills his obligation, holds b in accordance with /b the opinion of b Rabbi Meir. /b ,The Gemara rejects this: b Rav Huna /b could have b said to you: I said /b my statement, b even /b in accordance with the opinion of b Rabbi Meir, /b as b Rabbi Meir only stated /b his opinion, that one who alters the formula of the blessing fulfills his obligation, b there, where /b the individual explicitly b mentions the term bread /b in his blessing, b but where he does not mention /b the b term bread, even Rabbi Meir agrees /b that he did not fulfill his obligation., b And Rabbi Yoḥa /b could have b said to you: I said /b my statement, b even /b in accordance with the opinion of b Rabbi Yosei, /b as b Rabbi Yosei only stated /b his opinion, that one who alters the formula of the blessing does not fulfill his obligation, b there, because he recited a blessing that was not instituted by the Sages; however, /b if b he recited: By whose word all things came to be, which was instituted by the Sages, even Rabbi Yosei agrees /b that, after the fact, he fulfilled his obligation to recite a blessing.,Regarding blessings that do not conform to the formula instituted by the Sages, the Gemara relates that b Binyamin the shepherd ate bread and /b afterward b recited /b in Aramaic: b Blessed is the Master of this bread. Rav said, /b he thereby b fulfilled /b his obligation to recite a blessing. The Gemara objects: b But didn’t Rav /b himself b say: Any blessing that does not contain mention of God’s name is not /b considered a b blessing? /b The Gemara emends the formula of his blessing. b He said: Blessed is the All-Merciful, Master of this bread. /b ,The Gemara asks: b But don’t we require three blessings /b in Grace after Meals? How did he fulfill his obligation with one sentence? The Gemara explains: b What is: Fulfills his obligation, that Rav also said? He fulfills /b the obligation b of the first /b of the three b blessings, /b and must recite two more to fulfill his obligation completely.,The Gemara asks: b What is he teaching us? /b The Gemara answers: b Although he recited /b the blessing b in a secular language, /b other than Hebrew, he fulfilled his obligation.,This remains difficult, as b we /b already b learned /b this in a mishna in i Sota /i : b And these are recited in any language /b that one understands: b The portion of /b the swearing of the b i sota /i , /b the b confession /b of the b tithes /b when a homeowner declares that he has given all i teruma /i and tithes appropriately, b the recitation of i Shema /i , and /b the i Amida /i b prayer and Grace after Meals. /b If Grace after Meals is clearly on the list of matters that may be recited in any language, what did Rav teach us? The Gemara answers: Rav’s ruling with regard to Binyamin the Shepherd b is necessary, as it might have entered your mind to say: This, /b the permission to recite Grace after Meals in any language, b applies only /b to a case where one b recited it in a secular language, just as it was instituted by the Sages in the holy tongue. However, /b in a case b where /b one b did not recite /b the blessing b in a secular language, just as it was instituted by the Sages in the holy tongue, say /b that b no, /b he did b not /b fulfill his obligation. Therefore, Rav b teaches us /b that, after the fact, not only is the language not an impediment to fulfillment of his obligation to recite a blessing, the formula is not an impediment either.,The Gemara considers b the matter /b of Rav’s opinion b itself /b and cites the fundamental dispute in that regard. b Rav said: Any blessing that does not contain mention of God’s name is not /b considered a b blessing. And Rabbi Yoḥa said: Any blessing that does not contain mention of /b God’s b sovereignty is not /b considered a b blessing. Abaye said: It stands to reason in accordance with /b the opinion of b Rav, as it was taught /b in a i Tosefta /i : In the confession of the tithes, one recites, b “I did not transgress your mitzvot and I did not forget” /b (Deuteronomy 26:13). The meaning of phrase, b I did not transgress, /b is that I did not refrain b from blessing You /b when separating tithes; and the meaning of the phrase, b and I did not forget, /b is that I did not forget b to mention Your name in /b the blessing recited b over it. However, this /b i baraita /i b did not teach /b that one must mention God’s b sovereignty /b in the blessing., b And Rabbi Yoḥa /b would say: b Emend /b the i baraita /i : b And I did not forget to mention Your name and Your sovereignty in /b the blessing recited b over it; /b indicating that one must mention both God’s name and God’s sovereignty., strong MISHNA: /strong b And over /b a food b item whose growth is not from the ground, one recites: By whose word all things came to be. /b And b over vinegar, /b wine that fermented and spoiled, b and over i novelot /i , /b dates that spoiled, b and over locusts, one recites: By whose word all things came to be. Rabbi Yehuda says: /b Over b any /b food item b that is a type /b resulting from a b curse, one does not recite a blessing over it /b at all. None of the items listed exist under normal conditions, and they come about as the result of a curse.,On a different note: If there were b many types /b of food b before him, /b over which food should he recite a blessing first? b Rabbi Yehuda says: If there is one of the seven species /b for which Eretz Yisrael was praised b among them, he recites /b the first b blessing over it. And the Rabbis say: He recites a blessing over whichever of them he wants. /b , strong GEMARA: /strong b The Sages taught: Over a /b food b item whose growth is not from the earth, for example, meat from domesticated animals, non-domesticated animals, and fowl and fish, one recites: By whose word all things came to be. /b So too, b over milk, and over eggs, and over cheese, one recites: /b By whose word b all things /b came to be. This is not only true with regard to items that come from animals, but b over moldy bread, and over wine that fermented slightly, and over a cooked dish that spoiled, one recites: By whose word all things came to be, /b because the designated blessing is inappropriate for food that is partially spoiled. Similarly, b over salt and over brine, and over truffles and mushrooms, one recites: By whose word all things came to be. /b The Gemara asks: b Is this to say /b that b truffles and mushrooms are not /b items b that grow from the ground? Wasn’t it taught /b in a i baraita /i : b One who vows /b not to eat b from the fruit of the earth is forbidden /b to eat all b fruit of the earth; /b however, he b is permitted /b to eat b truffles and mushrooms. /b And b if he said: All /b items b that grow from the ground /b are forbidden b to me, he is forbidden /b to eat b even truffles and mushrooms. /b Apparently, truffles and mushrooms are items that grow from the ground., b Abaye said: /b With regard b to growth, they grow from the earth, /b but with regard b to sustece, they do not draw sustece from the earth. /b ,The Gemara asks: Why is that distinction significant? b Wasn’t it taught: Over /b a food b item whose growth is not from the ground /b one recites the blessing: By whose word all things came to be? Even according to Abaye, mushrooms grow from the ground. The Gemara answers: b Emend /b the i baraita /i to read: b Over /b a food b item that does not draw sustece from the ground, /b one recites: By whose word all things came to be. Consequently, even over mushrooms one recites: By whose word all things came to be.,We learned in the mishna that b over i novelot /i /b one recites: By whose word all things came to be. The Gemara asks: b What /b are b i novelot /i ? /b The Gemara responds that the i amora’im /i b Rabbi Zeira and Rabbi Il’a /b disputed this. b One said /b that the term refers to dates that, due to extreme conditions, were b burned by the heat /b of the sun and ripened prematurely. b And one said /b that they are b dates /b that fell from the tree because b of the wind. /b , b We learned /b later in the mishna that b Rabbi Yehuda says: /b Over b any /b food item b that is a type /b resulting from a b curse, one does not recite a blessing over it /b at all. b Granted, according to the one who said /b that i novelot /i are dates b burned by the heat /b of the sun, b that is /b the reason b that /b he b considers them a type of curse; however, according to the one who said /b that i novelot /i are b dates that /b fell because b of the wind, what /b is the reason that it is considered a b type of curse? /b Dates that fell from the tree are no worse than other dates.,The Gemara reconciles: Rabbi Yehuda’s statement was b about the rest, /b the vinegar and locusts, not about the i novelot /i ., b Some say /b that the Gemara raised the question differently: b Granted, according to the one who said /b that i novelot /i are dates b burned by the heat /b of the sun, b that is /b the reason b that we recite over them: By whose word all things came to be, /b as they are of inferior quality. b However, to the one who said /b that i novelot /i are b dates that /b fell because b of the wind, /b should we recite over them: By whose word all things came to be? b We should recite: Who creates fruit of the tree. /b , b Rather, /b the conclusion is, b with regard to i novelot /i unmodified, everyone agrees that they are /b dates that were b burned by the heat /b of the sun. b When they argue, it /b is b with regard to /b those dates known as b i novelot temara /i , as we learned /b in a mishna concerning the laws of doubtfully tithed produce [ i demai /i ]: Although, under normal circumstances, fruits that come into one’s possession by means of an i am ha’aretz /i must be tithed due to concern lest the i am ha’aretz /i failed to do so, the following fruits of inferior quality are b lenient with regard to i demai /i /b and one need not tithe them: b i Shittin /i , i rimin /i , i uzradin /i , i benot shuaḥ /i , i benot shikma /i , i gufnin /i , i nitzpa /i , and i novelot temara /i . /b ,The Gemara identifies these plants. b i Shittin /i , Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b They are b a type /b of b figs. i Rimin /i /b are b lote. i Uzradin /i /b are b crabapples. i Benot shuaḥ /i , Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b They are b white figs. i Benot shikma /i , Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b They are b the fruit of the sycamore tree. i Gufnin /i /b are b the last grapes /b which remain on the tree at the end of the season. b i Nitzpa /i /b are the b fruit of the caper-bush. i Novelot temara /i , Rabbi Il’a and Rabbi Zeira /b disagreed. b One said /b that they are dates b burned by the heat /b of the sun, b and one said /b that they are b dates /b that fell because b of the wind. /b ,Here too, the Gemara asks: b Granted, according to the one who said /b that i novelot temara /i are dates b burned by the heat /b of the sun, b that is /b the reason b that it was taught /b concerning them: Their i halakhot /i are b lenient with regard to i demai /i , /b meaning that it is b those /b with regard to which there is b uncertainty /b whether or not they were tithed b that are exempt /b from being tithed. b Those /b with regard to which there is b certainty /b that they were not tithed, b one is obligated /b to tithe those dates. b However, according to the one who said /b that i novelot temara /i are b dates /b felled because b of the wind, /b this is difficult: b Those /b regarding which there is b certainty /b that they were not tithed, b one is obligated? They are ownerless, /b and ownerless produce is exempt from the requirement to tithe.,The Gemara responds: b With what are we dealing here? /b With a case where he gathered the dates that fell because of the wind and b made them /b into a pile, like b a pile of threshed grain, /b signifying that the produce is a finished product. b As Rabbi Yitzḥak said /b that b Rabbi Yoḥa said in the name of Rabbi Eliezer ben Ya’akov: /b Even gifts to the poor such as b gleanings, forgotten sheaves, and /b produce of the b corners, /b which are normally exempt from tithes, if a poor person gathered them and b made them into a pile of threshed grain, /b by rabbinic law b they were rendered /b obligated in b tithes. /b In that case, only i demai /i would be exempt from tithes., b Some say /b that the discussion was as follows: |
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53. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •urim (and thummim) Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 308| 43a. מונחין בארון וכן הוא אומר (במדבר לא, ו) וישלח אותם משה אלף למטה לצבא אותם ואת פינחס אותם אלו סנהדרין פינחס זה משוח מלחמה וכלי הקודש זה ארון ולוחות שבו וחצוצרות התרועה אלו השופרות,תנא לא לחנם הלך פינחס למלחמה אלא ליפרע דין אבי אמו שנאמר (בראשית לז, לו) והמדנים מכרו אותו אל מצרים וגו' למימרא דפינחס מיוסף אתי והא כתיב (שמות ו, כה) ואלעזר בן אהרן לקח לו מבנות פוטיאל לו לאשה מאי לאו דאתי מיתרו שפיטם עגלים לעבודת כוכבים לא מיוסף שפיטפט ביצרו,והלא שבטים מבזין אותו ראיתם בן פוטי זה בן שפיטם אבי אמו עגלים לעבודת כוכבים יהרוג נשיא מישראל אלא אי אבוה דאימיה מיוסף אימיה דאימיה מיתרו ואי אימיה דאימיה מיוסף אבוה דאימיה מיתרו דיקא נמי דכתיב מבנות פוטיאל תרי משמע שמע מינה, big strongמתני׳ /strong /big (דברים כ, ה) ודברו השוטרים אל העם לאמר מי האיש אשר בנה בית חדש ולא חנכו ילך וישוב לביתו וגו' אחד הבונה בית התבן בית הבקר בית העצים בית האוצרות אחד הבונה ואחד הלוקח ואחד היורש ואחד שנתן לו מתנה,(דברים כ, ו) ומי האיש אשר נטע כרם ולא חללו וגו' אחד הנוטע כרם ואחד הנוטע חמשה אילני מאכל ואפילו מחמשת המינין אחד הנוטע ואחד המבריך ואחד המרכיב ואחד הלוקח ואחד היורש ואחד שנתן לו מתנה,(דברים כ, ז) ומי האיש אשר ארש אשה וגו' אחד המארס את הבתולה ואחד המארס את האלמנה אפי' שומרת יבם ואפי' שמע שמת אחיו במלחמה חוזר ובא לו כל אלו ואלו שומעין דברי כהן מערכי מלחמה וחוזרין ומספקין מים ומזון ומתקנין את הדרכים,ואלו שאינן חוזרין הבונה בית שער אכסדרה ומרפסת הנוטע ארבע אילני מאכל וחמשה אילני סרק המחזיר את גרושתו אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל בת ישראל לממזר ולנתין לא היה חוזר רבי יהודה אומר אף הבונה בית על מכונו לא היה חוזר ר' אליעזר אומר אף הבונה בית לבינים בשרון לא היה חוזר,אלו שאין זזין ממקומן בנה בית וחנכו נטע כרם וחללו הנושא את ארוסתו הכונס את יבמתו שנא' (דברים כד, ה) נקי יהיה לביתו שנה אחת לביתו זה ביתו יהיה זה כרמו ושמח את אשתו זו אשתו אשר לקח להביא את יבמתו אין מספיקין (להם) מים ומזון ואין מתקנין את הדרכים, big strongגמ׳ /strong /big תנו רבנן ודברו השוטרים יכול דברים של עצמן כשהוא אומר (דברים כ, ח) ויספו השוטרים הרי דברים של עצמן אמור הא מה אני מקיים ודברו השוטרים בדברי משוח מלחמה הכתוב מדבר הא כיצד כהן מדבר ושוטר משמיע,תני חדא כהן מדבר ושוטר משמיע ותניא אידך כהן מדבר וכהן משמיע ותניא אידך שוטר מדבר ושוטר משמיע אמר אביי הא כיצד מונגש ועד ודברו כהן מדבר וכהן משמיע מודברו עד ויספו כהן מדבר ושוטר משמיע מויספו ואילך שוטר מדבר ושוטר משמיע,מי האיש אשר בנה בית חדש כו' תנו רבנן אשר בנה אין לי אלא אשר בנה לקח וירש וניתן לו במתנה מנין ת"ל מי האיש אשר בנה,בית אין לי אלא בית מנין לרבות בית התבן ובית הבקר ובית העצים ובית האוצרות ת"ל אשר בנה מכל מקום יכול שאני מרבה אף הבונה בית שער אכסדרה ומרפסת תלמוד לומר בית מה בית הראוי לדירה אף כל הראוי לדירה,ר' אליעזר בן יעקב אומר בית כמשמעו לא חנך ולא חנכו פרט לגזלן לימא דלא כרבי יוסי הגלילי דאי רבי יוסי הגלילי הא אמר ורך הלבב זה המתיירא | 43a. were b resting in the Ark. And similarly, it says /b in the verse with regard to the war against Midian: b “And Moses sent them, a thousand of every tribe, to the war, them and Pinehas /b the son of Elazar the priest, to the war, with the holy vessels and the trumpets for the alarm in his hand” (Numbers 31:6). The verse is interpreted as follows: b “Them”; these /b are b the Sanhedrin. “Pinehas”; he /b was the priest b anointed for war. “And the holy vessels”; this /b is b the Ark and the tablets that /b were b within it. “And the trumpets for the alarm”; these /b are b the i shofarot /i . /b ,A i tanna /i b taught: /b It was b not for nothing /b that specifically b Pinehas went to war /b with Midian; b rather, /b it was b to exact /b the rightful b judgment of his mother’s father, /b Joseph, b as it is stated: “And the Midianites sold him into Egypt /b to Potiphar, an officer of Pharaoh’s” (Genesis 37:36). The Gemara asks: b Is this to say that Pinehas came, /b on his mother’s side, b from /b the family of b Joseph? But it is written: “And Elazar, Aaron’s son, took himself a wife from the daughters of Putiel; /b and she bore him Pinehas” (Exodus 6:25). b What, is it not that /b Pinehas b came from /b the family of b Yitro, who /b was also called Putiel because he b fattened [ i pittem /i ] calves for idol worship? /b They answer: b No; /b he was descended b from Joseph, who mocked [ i pitpet /i ] his desire /b by resisting the advances of Potiphar’s wife.,The Gemara asks: b But is it not /b the case that, according to an oral tradition, b the tribes /b were b denigrating /b Pinehas after he killed Zimri, saying: Did b you see this son of Puti, the son whose mother’s father fattened cows for idol worship? /b Should this man b kill a prince of Israel? /b Evidently, his grandfather Puti was Yitro, not Joseph. The Gemara answers: b Rather, /b Pinehas was descended from both Joseph and Yitro. b If his mother’s father /b descended b from Joseph, his mother’s mother /b descended b from Yitro. And if his mother’s mother /b descended b from Joseph, his mother’s father /b descended b from Yitro. /b The Gemara confirms this resolution: The language b is also precise, as it is written: /b Elazar took a wife b “from the daughters of Putiel,” /b which b implies /b that she came from b two /b daughters of men named Putiel. The Gemara concludes: You may b learn from /b the verse that this is so., strong MISHNA: /strong The mishna continues its discussion of the speech given before battle. b “And the officers shall speak to the people, saying: What man is there that has built a new house, and has not dedicated it? Let him go and return to his house, /b lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). He is sent home if he is b one who builds a storehouse for straw, a barn for cattle, a shed for wood, /b or b a warehouse. /b Similarly, it applies if he is b one who builds, or /b if he is b one who purchases, or /b if he is b one who inherits, or /b if he is b one to whom /b it b is given /b as b a gift. /b In all these instances, the man returns from the war encampment.,The next verse states: b “And what man is there that has planted a vineyard, and has not used the fruit /b thereof? Let him go and return unto his house, lest he die in the battle and another man use the fruit thereof” (Deuteronomy 20:6). He is sent home if he is b one who plants /b a whole b vineyard /b of many vines, b or /b if he is b one who plants /b as few as b five fruit trees /b of another variety, b and even /b if these five are b from the five species. /b The produce need not be all of one species. The same applies if he is b one who plants, or /b if he is b one who layers /b the vine, bending a branch into the ground so that it may take root and grow as a new vine, b or /b if he is b one who grafts /b different trees onto one another. b And /b it applies if he is b one who purchases /b a vineyard, b or /b if he is b one who inherits /b a vineyard, b or /b if he is b one to whom /b the vineyard b is given /b as b a gift. /b ,The next verse states: b “And what man is there that has betrothed a wife, /b and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her” (Deuteronomy 20:7). He is sent home if he is b one who betroths a virgin, or /b if he is b one who betroths a widow. /b This applies b even /b if his i yevama /i , his late brother’s wife, is a b widow waiting for /b him as b her i yavam /i /b to perform levirate marriage; b and even /b if b he heard that his brother died in the war /b and the widow begins to wait for him only then, b he returns and goes /b home. b Each of these /b men, although they are exempt, still b hear the address of the priest /b and b the regulations of war /b at the local camp, b and /b thereafter b they return /b to their respective homes. However, they still support the war effort, b and /b they b provide water and food /b for the soldiers b and repair the roads. /b , b And these /b are the men b who do not return /b to their homes: b One who builds a gateway, /b or b an enclosed veranda [ i akhsadra /i ], or a balcony; /b or b one who plants /b no more than b four fruit trees or /b even b five /b or more b non-fruit bearing trees; /b or b one who remarries his divorced /b wife. Nor is there an exemption for one who has betrothed a woman whom he is not permitted to marry: With regard to b a widow /b betrothed b to a High Priest /b (see Leviticus 21:7); b a divorcée or a i yevama /i who performed i ḥalitza /i [ i ḥalutza /i ], /b in lieu of entering into a levirate marriage, betrothed b to a common priest /b (see Leviticus 21:13–15); b a i mamzeret /i or a Gibeonite woman /b betrothed b to an Israelite; /b or b an Israelite woman /b betrothed b to a i mamzer /i or a Gibeonite /b (see Deuteronomy 23:3); such a man b does not return /b to his home. b Rabbi Yehuda says: Even one who rebuilds a house /b as it stood originally b would not return. Rabbi Eliezer says: Even one who builds a /b new b brick house in the Sharon would not return /b because these houses are not stable and are expected to collapse periodically., b These /b are the men b who do not /b even b move from their places /b because they do not even report to the camp: One who b built a house and dedicated it /b within the year; one who b planted a vineyard and used its fruit /b for less than a year; one b who marries his betrothed /b and b one who marries his i yevama /i , /b his brother’s widow who must enter into a levirate marriage or perform i ḥalitza /i , b as it is stated: /b “When a man takes a new wife, he shall not go out with the army… b he shall be free for his house one year, /b and shall cheer his wife whom he has taken” (Deuteronomy 24:5). The mishna interprets the verse as follows: b “For his house”; this /b means b his house /b that he built. b “He shall be”; this /b term includes b his vineyard. “And shall cheer his wife”; this is his wife. “Whom he has taken”; /b this phrase comes b to include his i yevama /i , /b who is considered his wife with respect to this i halakha /i although he has not yet married her. Those who are exempt for these reasons b do not /b even b provide water and food /b to the soldiers, b and /b they b do not repair the roads. /b , strong GEMARA: /strong b The Sages taught: “And the officers shall speak… /b What man is there that has built a new house, and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). One b might /b have thought that they say b their own words /b and that the priest does not issue these proclamations. However, b when it says: “And the officers shall /b speak b further” /b (Deuteronomy 20:8), b their own words are mentioned /b only in this latter verse. Evidently, then, the priest is the speaker in the earlier verse. b How /b then b do I realize /b the meaning of: b “And the officers shall speak” /b in the first verse? b The verse is speaking of the words of the /b priest b anointed for war. How so? The priest speaks /b in an undertone, b and an officer calls out /b the priest’s words so that they are audible to the assembled., b It is taught /b in b one /b i baraita /i : b A priest speaks, and an officer calls out /b his words; b and it is taught /b in b another /b i baraita /i : b A priest speaks and a priest calls out. And it is taught /b in yet b another /b i baraita /i : b An officer speaks and an officer calls out. Abaye said: How /b can b these /b texts be reconciled? b From /b the words: b “That /b the priest b shall approach” /b (Deuteronomy 20:2), b until /b the words: b “And /b the officers b shall speak” /b (Deuteronomy 20:5), which consist of words of encouragement and inspiration, b a priest speaks and /b another b priest calls out. From /b the words b “and /b the officers b shall speak” until /b the words: b “And /b the officers b shall /b speak b further” /b (Deuteronomy 20:8), which list various people who are to return home from the battle front because of happy occasions, b a priest speaks and an officer calls out. From /b the words b “and /b the officers b shall /b speak b further” and on, /b which address those who are fearful and fainthearted, b an officer speaks and /b another b officer calls out. /b ,§ The mishna teaches that the officers announce: b “What man is there that has built a new house, /b and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). b The Sages taught: /b From the phrase b “That has built,” I have /b derived b only /b that this applies to one b who has /b literally b built /b a house. b From where /b do I derive that it includes one who b purchased, or inherited, or has been given /b a house b as a gift? The verse states /b broadly: b “What man is there that has built.” /b By not merely stating: One that has built, but using the expanded “what man is there that has built,” the verse includes any of these circumstances.,From the term b “a house” I have /b derived b only a house /b in which people live. b From where /b is it derived that the exemption is understood b to /b also b include /b one who builds b a storehouse for straw, a barn for cattle, a shed for wood, or a warehouse? The verse states: “That has built,” /b which includes whatever one built, b in any case. /b One b might /b have thought that b I /b should b include even one who builds a gateway, /b or b an enclosed veranda, or a balcony; /b however, b the verse states: “A house,” /b which teaches that b just as a house /b is, by definition, a structure that is b fit for living, so too, /b this i halakha /i applies to b every /b structure that is potentially b fit for living, /b although in practice it may be used for another purpose., b Rabbi Eliezer ben Ya’akov says: /b The word b “house” /b is to be understood to mean, b as it indicates, /b a building meant for human residence. With regard to the house for which a man may be sent back from the camp, since the verse does not state merely: b “And has not dedicated,” /b but rather: b “And has not dedicated it,” /b specifying the particular house to which the man is connected, the verse therefore b excludes a robber /b who does not own his house. The Gemara asks: b Shall we say /b that this opinion is b not in accordance with /b the opinion of b Rabbi Yosei HaGelili? As, if /b it were in accordance with the opinion of b Rabbi Yosei HaGelili, didn’t he say: /b When the verse singles out the “fearful b and fainthearted” /b (Deuteronomy 20:8), b this /b is referring to b one who is afraid /b |
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54. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 69a. וסיפא איצטריכא ליה פושטין ומקפלין ומניחין תחת ראשיהם,פושטין ומקפלין ומניחין אותן תחת ראשיהן שמעת מינה בגדי כהונה ניתנו ליהנות בהן אמר רב פפא לא תימא תחת ראשיהן אלא אימא כנגד ראשיהן אמר רב משרשיא שמעת מינה תפילין מן הצד שפיר דמי,הכי נמי מסתברא דכנגד ראשיהן דאי סלקא דעתך תחת ראשיהן ותיפוק לי משום כלאים דהא איכא אבנט ונהי נמי דניתנו ליהנות בהן הא מתהני מכלאים,הניחא למ"ד אבנטו של כהן גדול (בשאר ימות השנה) זה הוא אבנטו של כהן הדיוט אלא למאן דאמר אבנטו של כ"ג לא זה הוא אבנטו של כהן הדיוט מאי איכא למימר,וכי תימא כלאים בלבישה והעלאה הוא דאסור בהצעה שרי והתניא (ויקרא יט, יט) לא יעלה עליך אבל אתה מותר להציעו תחתיך אבל אמרו חכמים אסור לעשות כן שמא תיכרך נימא אחת על בשרו,וכ"ת דמפסיק ליה מידי ביני ביני והאמר ר"ש בן פזי אמר ר' יהושע בן לוי אמר רבי משום קהלא קדישא שבירושלים אפי' עשר מצעות זו על גב זו וכלאים תחתיהן אסור לישן עליהן אלא לאו שמע מינה כנגד ראשיהן שמע מינה,רב אשי אמר לעולם תחת ראשיהן והא קא מתהני מכלאים בגדי כהונה קשין הן כי הא דאמר רב הונא בריה דר' יהושע האי נמטא גמדא דנרש שריא,ת"ש בגדי כהונה היוצא בהן למדינה אסור ובמקדש בין בשעת עבודה בין שלא בשעת עבודה מותר מפני שבגדי כהונה ניתנו ליהנות בהן ש"מ,ובמדינה לא והתניא בעשרים וחמשה [בטבת] יום הר גרזים [הוא] דלא למספד,יום שבקשו כותיים את בית אלהינו מאלכסנדרוס מוקדון להחריבו ונתנו להם באו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ומיקירי ישראל עמו ואבוקות של אור בידיהן וכל הלילה הללו הולכים מצד זה והללו הולכים מצד זה עד שעלה עמוד השחר,כיון שעלה עמוד השחר אמר להם מי הללו אמרו לו יהודים שמרדו בך כיון שהגיע לאנטיפטרס זרחה חמה ופגעו זה בזה כיון שראה לשמעון הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דמות דיוקנו של זה מנצחת לפני בבית מלחמתי,אמר להם למה באתם אמרו אפשר בית שמתפללים בו עליך ועל מלכותך שלא תחרב יתעוך עובדי כוכבים להחריבו אמר להם מי הללו אמרו לו כותיים הללו שעומדים לפניך אמר להם הרי הם מסורין בידיכם,מיד נקבום בעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותן על הקוצים ועל הברקנים עד שהגיעו להר גרזים כיון שהגיעו להר גריזים חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ואותו היום עשאוהו יו"ט,אי בעית אימא ראויין לבגדי כהונה ואי בעית אימא (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך,חזן הכנסת נוטל ספר תורה ש"מ חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דכ"ג היא,וכהן גדול עומד מכלל שהוא יושב והא אנן תנן | 69a. That mishna’s teaching highlighting the prohibition to sleep in priestly vestments b is needed for the latter clause /b of that mishna, which states: b They remove /b their priestly vestments b and fold them and place them under their heads. /b Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.,The Gemara considers resolving the dilemma from the latter clause: b They remove /b their priestly vestments b and fold them and place them under their heads. /b The Gemara suggests: b Learn from this /b that b it is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not say /b that the mishna means they may actually place the vestments b under their heads /b as a pillow; b rather, say /b that the mishna permits the vestments to be placed only b next to their heads. Rav Mesharshiyya said: /b Given this understanding of that mishna, one can b learn from here /b that one who places b phylacteries to the side /b of his head when he sleeps has done b well; /b there is no concern that he will turn over in his sleep and lie upon them., b So too, it is reasonable /b to say b that /b the mishna permits the vestments to be placed only b next to their heads /b and not under their heads; b as, if it could enter your mind /b to say that the mishna permits the vestments to be placed b under their heads, and I would derive /b that it is prohibited b due to /b the fact the priestly vestments contain a forbidden mixture of b diverse kinds, as /b among them b there is /b the b belt, /b which is woven from a mixture of wool and linen. b And even if /b it is assumed b that it is permitted to derive benefit from /b priestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be b deriving benefit from /b a garment made of b diverse kinds. /b ,The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, b it works out well according to the one who said: The belt of the High Priest /b worn on Yom Kippur, which does not contain diverse kinds, b is the same as the belt of a common priest. /b According to this view, the common priest’s belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. b However, according to the one who said /b that b the High Priest’s belt /b on Yom Kippur b is not the same as the belt of a common priest, /b and that the belt of the common priest is made of diverse kinds, b what is there to say? /b How could the mishna possibly permit priests to sleep upon their vestments?, b And if you say /b that with regard to the prohibition of b diverse kinds /b only b wearing /b or b placing /b the garment b upon oneself is prohibited, but spreading them out /b and lying upon them on b is permitted, /b and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, b wasn’t it taught /b in a i baraita /i that the verse states: b “Neither shall there come upon you /b a garment of diverse kinds”(Leviticus 19:19), which implies: b But you are permitted to spread it beneath you /b to lie upon. This is true according to Torah law, b but the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh, /b which would lead to the transgression of the Torah prohibition., b And if you say /b that a priest could still avoid the prohibition of diverse kinds by b placing a separation between /b himself and the belt containing diverse kinds, b didn’t Rabbi Shimon ben Pazi say /b that b Rabbi Yehoshua ben Levi said /b that b Rabbi /b Yehuda HaNasi b said in the name of the holy community in Jerusalem: Even /b if there are b ten mattresses /b piled b one atop the other and /b a garment of b diverse kinds /b is placed b underneath them /b all, b it is prohibited to sleep upon them? /b This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. b Rather, /b must one b not conclude from /b the preceding discussion that the mishna permits the vestments to be placed only b next to their heads? /b The Gemara concludes: b Learn from it /b that this is indeed so., b Rav Ashi said: Actually, /b the mishna may be understood as permitting the vestments to be placed b under their heads. /b One should not object that by doing so the priests would be b deriving benefit from /b a garment made of b diverse kinds /b because b priestly vestments, /b and specifically the belt, b are stiff, /b and therefore the prohibition of diverse kinds does not apply to them. This is b in accordance with that /b which b Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [ i namta /i ], /b made of diverse kinds, that is produced b in /b the city of b Neresh, is permitted, /b since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.,Since the mishna’s intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: b Come /b and b hear /b an explicit i baraita /i concerning this issue: With regard to b priestly vestments, it is prohibited to go out to the country, /b i.e., outside the Temple, while b wearing them, but in the Temple it is permitted /b for the priests to wear them, b whether during the /b Temple b service or not during the service, due to /b the fact b that it is permitted to derive benefit from priestly vestments. Learn from this /b that it is indeed permitted.,§ The i baraita /i taught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really b not /b permitted to wear priestly vestments b in the country? Wasn’t it taught /b in another i baraita /i , in i Megillat Ta’anit /i : b The twenty-fifth of Tevet /b is known as b the day of Mount Gerizim, /b which was established as a joyful day, and therefore b eulogizing /b is b not /b permitted.,What occurred on that date? It was on that b day that the Samaritans [ i kutim /i ] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them, /b i.e., he gave them permission to destroy it. People b came and informed /b the High Priest, b Shimon HaTzaddik, /b of what had transpired. b What did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish People /b were b with him, /b with b torches of fire in their hands. And all that night, these, /b the representatives of the Jewish people, b approached from this side, and those, /b the armies of Alexander and the Samaritans, b approached from that side, until dawn, /b when they finally saw one another., b When dawn arrived, /b Alexander b said to /b the Samaritans: b Who are these /b people coming to meet us? b They said to him: /b These are the b Jews who rebelled against you. When he reached Antipatris, the sun shone and /b the two camps b met each other. When /b Alexander b saw Shimon HaTzaddik, he descended from his chariot and bowed before him. /b His escorts b said to him: /b Should b an important king such as you bow to this Jew? /b He b said to them: /b I do so because b the image of this man’s face is victorious before me on my battlefields, /b i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity., b He said /b to the representatives of the Jewish people: b Why have you come? They said /b to him: b Is it possible that /b the Temple, the b house in which we pray for you and for your kingdom not to be destroyed, gentiles will /b try to b mislead you into destroying it, /b and we would remain silent and not tell you? b He said to them: Who are these /b people who want to destroy it? The Jews b said to him: /b They are b these Samaritans who stand before you. He said to them: /b If so, b they are delivered into your hands /b to deal with them as you please., b Immediately, they stabbed /b the Samaritans b in their heels and hung them from their horses’ tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim, /b where the Samaritans had their temple, b they plowed it over and seeded /b the area b with leeks, /b a symbol of total destruction. This was b just as they had sought to do to the House of our Lord. And they made that day a festival /b to celebrate the salvation of the Temple and the defeat of the Samaritans.,It is apparent from the i baraita /i that Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other i baraita /i prohibiting this. The Gemara resolves the contradiction: b If you wish, say /b Shimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were b fitting to be priestly vestments /b in that they were made of the same material and design. b And if you wish, say /b instead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the i halakha /i , as indicated by the verse: b “It is time to act for the Lord, they have nullified your Torah” /b (Psalms 119:126).,§ It was taught in the mishna: b The synagogue attendant takes a Torah scroll /b and gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: b Learn from here /b that b honor may be given to a student in the presence of the teacher. /b Although the High Priest is considered everyone’s teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest’s honor. b Abaye said: /b A proof may not be adduced from here because b the entire /b process b is for the honor of the High Priest. /b The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.,§ It was further taught in the mishna: b The High Priest stands /b and receives the scroll from the Deputy. b By inference, /b until that point b he /b had been b sitting. But didn’t we learn /b in a mishna: |
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55. Anon., Letter of Aristeas, 97-99, 96 Tagged with subjects: •nan Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 302 | 96. reverence and in a way worthy of the great God.We were greatly astonished, when we saw Eleazar engaged in the ministration, at the mode of his dress, and the majesty of his appearance, which was revealed in the robe which he wore and the precious stones upon his person. There were golden bells upon the garment which reached down to his feet, giving forth a peculiar kind of melody, and on both sides of them there were pomegranate |
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| 68. Megillat Ta‘Anit (Scroll of Fasting), Scroll, None Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
| 69. Megillat Ta‘Anit (Scroll of Fasting), Scholion O, None Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
| 70. Megillat Ta‘Anit (Scroll of Fasting), Scholion P, None Tagged with subjects: •urim and thummim Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
