| 1. Hebrew Bible, Psalms, 90 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64 |
2. Hebrew Bible, Genesis, 1.1, 5.21-5.24, 28.11-28.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44, 47, 57| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 5.21. "וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃", 5.22. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 28.11. "וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", 28.13. "וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃", 28.14. "וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃", 28.15. "וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃", 28.16. "וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃", 28.17. "וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃", | 1.1. "In the beginning God created the heaven and the earth.", 5.21. "And Enoch lived sixty and five years, and begot Methuselah.", 5.22. "And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.", 5.23. "And all the days of Enoch were three hundred sixty and five years.", 5.24. "And Enoch walked with God, and he was not; for God took him.", 28.11. "And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.", 28.13. "And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.", 28.14. "And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.", 28.15. "And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’", 28.16. "And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’", 28.17. "And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’", |
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3. Hebrew Bible, Joshua, 24.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 46| 24.2. "וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃", 24.2. "כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃", | 24.2. "And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods.", |
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4. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 68.5. as if they were the Lord. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever. |
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5. Anon., Testament of Naphtali, 4.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 4.1. These things I say unto you, my children, for I have read in the writing of Enoch that ye yourselves also shall depart from the Lord, walking according to all the lawlessness of the Gentiles, and ye shall do according to all the wickedness of Sodom. |
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6. Anon., Testament of Levi, 9.3-9.5, 14.1, 16.1-16.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 46, 51 | 9.3. And when we came to Bethel, my father saw a vision concerning me, that I should be their priest unto God. 9.4. And he rose up early in the morning, and paid tithes of all to the Lord through me. 9.5. And so we came to Hebron to dwell there. 14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness [against Him]; and to all the Gentiles shall ye become a scorn. 16.1. And now I have learnt that for seventy weeks ye shall go astray, and profane the priesthood, and pollute the sacrifices. 16.2. And ye shall make void the law, and set at nought the words of the prophets by evil perverseness. And ye shall persecute righteous men, and hate the godly the words of the faithful shall ye abhor. |
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7. Anon., Testament of Benjamin, 9.1, 11.3-11.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 9.1. And I believe that there will be also evil-doings among you, from the words of Enoch the righteous: that ye shall commit fornication with the fornication of Sodom, and shall perish, all save a few, and shall renew wanton deeds with women; and the kingdom of the Lord shall not be among, you, for straightway He shall take it away. |
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8. Anon., Testament of Asher, 2.8-2.10, 7.4-7.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 2.8. Another committeth adultery and fornication, and abstaineth from meats, and when he fasteth he doeth evil, and by the power of his wealth overwhelmeth many; and notwithstanding his excessive wickedness he doeth the commandments: this, too, hath a twofold aspect, but the whole is evil. 2.9. Such men are hares; clean,- like those that divide the hoof, but in very deed are unclean. 7.4. [God speaking in the person of man] [Therefore do ye also, my children, tell these things to your children, that they disobey Him not. 7.5. For I have known that ye shall assuredly be disobedient, and assuredly act ungodly, not giving heed to the law of God, but to the commandments of men, being corrupted through wickedness. |
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| 9. Anon., Testament of Judah, 18.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 |
10. Anon., Jubilees, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2.1, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 4.5, 4.6, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.31, 4.32, 5.6, 5.13, 5.14, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.35, 6.36, 6.37, 6.38, 8.1, 8.2, 8.3, 8.4, 8.11, 10.12, 10.13, 10.14, 10.17, 11.14, 11.15, 11.16, 11.17, 12.25, 12.26, 12.27, 15.28, 16.1, 16.2, 16.3, 16.4, 16.8, 16.9, 16.15, 16.16, 16.17, 16.18, 16.19, 16.28, 16.29, 16.30, 17.11, 18.9, 18.18, 18.19, 19.13, 19.14, 19.15, 21.10, 23.32, 24.33, 28.6, 30.8, 30.9, 30.10, 30.11, 30.12, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 32.10, 32.11, 32.12, 32.13, 32.14, 32.15, 32.21, 32.22, 32.23, 32.24, 32.25, 32.26, 32.27, 32.28, 32.29, 33.9, 33.10, 33.11, 33.12, 33.13, 33.14, 33.15, 33.16, 33.17, 33.18, 39.5, 39.6, 39.7, 41.23, 41.24, 41.26, 46.16, 47.1-48.13, 47.9, 48.13, 49.1, 49.2, 49.7, 49.8, 49.9, 49.11, 49.22, 49.23, 50.4, 50.6, 50.12, 50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 64 | 15.28. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction; |
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11. Septuagint, 1 Maccabees, 1.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55 | 1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us." |
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| 12. Dead Sea Scrolls, Genesis Apocryphon, 15.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 42 |
| 13. Dead Sea Scrolls, Aramaic Levi Document, 57 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 42 |
| 14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66 |
| 15. Dead Sea Scrolls, Damascus Covenant, 16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 66 |
16. Anon., Testament of Simeon, 5.4-5.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 | 5.4. For I have seen it inscribed in the writing of Enoch that your sons shall be corrupted in fornication, and shall do harm to the sons of Levi with the sword. 5.5. But they shall not be able to withstand Levi; for he shall wage the war of the Lord, and shall conquer all your hosts. 5.6. And they shall be few in number, divided in Levi and Judah, and there shall be none of you for sovereignty, even as also our father prophesied in his blessings. |
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| 17. Anon., Testament of Zebulun, 3.4-3.5, 9.5-9.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 51 |
18. Philo of Alexandria, On The Life of Abraham, 5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 252 | 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; |
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19. Philo of Alexandria, On The Contemplative Life, 90 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 247 | 90. This then is what I have to say of those who are called therapeutae, who have devoted themselves to the contemplation of nature, and who have lived in it and in the soul alone, being citizens of heaven and of the world, and very acceptable to the Father and Creator of the universe because of their virtue, which has procured them his love as their most appropriate reward, which far surpasses all the gifts of fortune, and conducts them to the very summit and perfection of happiness. |
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| 20. Philo of Alexandria, Allegorical Interpretation, 1.92 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 247 |
21. Philo of Alexandria, On The Life of Moses, 2.14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 252 | 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. |
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22. Anon., Genesis Rabba, 95.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 48| 95.3. דָּבָר אַחֵר, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו, רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַחָא וְרַבִּי חֲנִינָא, חַד אָמַר לְהַתְקִין לוֹ בֵּית דִּירָה, וְחַד אָמַר לְהַתְקִין לוֹ בֵּית וַעַד שֶׁיְהֵא מוֹרֶה בוֹ דִּבְרֵי תוֹרָה וְשֶׁיִּהְיוּ הַשְּׁבָטִים לוֹמְדִים בּוֹ, תֵּדַע לְךָ שֶׁהוּא כֵּן, כֵּיוָן שֶׁהָלַךְ לוֹ יוֹסֵף מֵאֶצְלוֹ הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנּוּ שֶׁהָיָה מַשְׁנֶה אוֹתוֹ, כֵּיוָן שֶׁבָּאוּ אֲחֵי יוֹסֵף אֶצְלוֹ וְאָמְרוּ לוֹ (בראשית מה, כו): עוֹד יוֹסֵף חַי וַיָּפָג לִבּוֹ, נִזְכַּר בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנוּ, וְאָמַר בְּלִבּוֹ יוֹדֵעַ אֲנִי שֶׁבְּפֶרֶק עֶגְלָה עֲרוּפָה פֵּרַשׁ מִמֶּנִּי יוֹסֵף, אָמַר לָהֶם אִם אַתֶּם יוֹדְעִים בְּאֵיזֶה פֶּרֶק פֵּרַשׁ מִמֶּנִּי אֲנִי מַאֲמִין לָכֶם, אַף יוֹסֵף הָיָה יוֹדֵעַ בְּאֵיזֶה פֶּרֶק פֵּרַשׁ הֵימֶנּוּ, מֶה עָשָׂה יוֹסֵף נָתַן לָהֶם עֲגָלוֹת, שֶׁנֶּאֱמַר (בראשית מה, כא): וַיִּתֵּן לָהֶם יוֹסֵף עֲגָלוֹת עַל פִּי פַרְעֹה, לְלַמֶּדְךָ שֶׁבְּכָל מָקוֹם שֶׁהָיָה יַעֲקֹב יוֹשֵׁב הָיָה עוֹסֵק בַּתּוֹרָה כְּשֵׁם שֶׁהָיוּ אֲבוֹתָיו. וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד): מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב. רַבִּי יוֹנָתָן שַׂר הַבִּירָה אָמַר אֲפִלּוּ עֵרוּבֵי תַּבְשִׁילִין הָיָה אַבְרָהָם יוֹדֵעַ, שֶׁנֶּאֱמַר (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם וגו'. וּבֶן כַּמָּה שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים, דִּכְתִיב עֵקֶב מִנְיַן עֵקֶ"ב, וְאַבְרָהָם חָיָה מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנִים, נִמְצֵאתָ לָמֵד שֶׁבֶּן שָׁלשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ, וְהָיָה מְשַׁמֵּר דִּקְדּוּקֵי תּוֹרָה וְהָיָה מְלַמֵּד אֶת בָּנָיו, שֶׁנֶּאֱמַר (בראשית יח, יט): כִּי יְדַעְתִּיו וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה לִמַּדְתָּ בָּנֶיךָ תּוֹרָה בָּעוֹלָם הַזֶּה, אֲבָל בָּעוֹלָם הַבָּא אֲנִי בִּכְבוֹדִי מְלַמֵּד לָכֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה': | |
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23. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 48| 28a. והרי אברים ופדרים סוף עבודה דיממא היא והרי תרומת הדשן תחילת עבודה דיממא היא דא"ר יוחנן קדש ידיו לתרומת הדשן למחר אינו צריך לקדש שכבר קדש מתחלת עבודה אלא קשיא,אלא אי אתמר הכי אתמר א"ר אסי א"ר יוחנן זר שסידר שני גזירי עצים חייב הואיל ועבודה תמה היא,מתקיף לה רבא אלא מעתה תבעי פייס ולא בעיא פייס והתניא מי שזכה בתרומת הדשן יזכה בסידור שני גזירי עצים,ה"ק יפייסו לה בפני עצמה כדאמרינן,למימרא דעבודה תמה וזר חייב עליה מיתה בעיא פייס אין זר חייב עליה מיתה לא בעיא פייס והרי שחיטה שאני שחיטה דתחילת עבודה דיממא היא,למימרא דעבודה תמה בעי פייס עבודה שיש אחריה עבודה לא בעי פייס והרי אברים ופדרים סוף עבודה דיממא היא הרי תרומת הדשן משום מעשה שהיה,אמר מר זוטרא ואיתימא רב אשי אף אנן נמי תנינא אמר להם הממונה צאו וראו אם הגיע זמן השחיטה ואילו זמן סידור גזירי עצים לא קתני,הך דלית לה תקנתא קתני הך דאית לה תקנתא לא קתני, br br big strongהדרן עלך בראשונה /strong /big br br,מתני׳ big strongאמר /strong /big להם הממונה צאו וראו אם הגיע זמן השחיטה אם הגיע הרואה אומר ברקאי מתיא בן שמואל אומר האיר פני כל המזרח עד שבחברון והוא אומר הן ולמה הוצרכו לכך שפעם אחת עלה מאור הלבנה ודימו שהאיר מזרח ושחטו את התמיד והוציאוהו לבית השריפה,הורידו כ"ג לבית הטבילה זה הכלל היה במקדש כל המיסך את רגליו טעון טבילה וכל המטיל מים טעון קידוש ידים ורגלים | 28a. The Gemara expresses wonder at Rabbi Zeira’s equation of these two issues: b But isn’t there /b the burning of b the limbs and the fats? /b The Gemara answers: That is not difficult, because the burning of the limbs and the fats b is the end of the daytime service. /b The Gemara asks further: b But isn’t there the removal of the ashes? /b The Gemara rejects that argument: Removing the ashes is b the start of the daytime service, /b as b Rabbi Yoḥa said: /b If a priest b sanctified his hands /b at night by washing them b for the removal of the ashes, the next day, /b i.e., after daybreak, b he need not sanctify /b his hands again, b as he already sanctified /b them b at the start of the service. /b Rabbi Zeira’s equation between services that are incomplete by themselves and services for which a non-priest does not incur the death penalty therefore remains intact. b If so, /b the question that he asked concerning Rabbi Yoḥa’s statement remains b difficult. /b , b Rather, /b Rabbi Yoḥa’s statement must be revised, and one must posit that b when it was stated, this is how it was stated: Rabbi Asi said /b that b Rabbi Yoḥa said: A non-priest who arranges the two logs is liable /b to receive the death penalty, b since it is a service that is complete, /b i.e., it is not followed and completed by a subsequent service. Although the burning of the limbs upon the altar follows the placement of the logs, that is considered to be an independent act, not the completion of the service of placing the logs. This is because the placing of the logs is done while still night, while the burning of the limbs cannot be done until daybreak., b Rava strongly objects to this: However, if /b that is b so, /b the service of placing the two logs b should require a lottery. /b The Gemara expresses surprise at Rava’s comment: b And doesn’t it require a lottery? Wasn’t it taught /b in a i baraita /i : b Whoever was privileged /b to perform the b removal of the ashes /b is b also privileged /b to perform the b arrangement of the two logs? /b There was in fact a lottery for arranging the two logs.,Rather, b this is what /b Rava actually b said: /b If placing the logs is considered a complete service and is therefore a task important enough to warrant the death penalty for a non-priest who performs it, b they /b should b hold a /b separate b lottery for it by itself. /b The Gemara answers: It is b as we said /b at the beginning of the chapter, that the task of placing the logs was added to the lottery for the removal of ashes as an incentive for the priests to rise before dawn (Rabbeinu Ḥael).,Based on Rava’s comments, the Gemara asks: b Is that to say that /b any service that is b a complete service and /b for which b a non-priest /b would be b liable /b to receive b the death penalty requires a lottery, /b but if b a non-priest /b would b not /b be b liable /b to receive b the death penalty it would not require a lottery? But isn’t there slaughtering, /b which may be performed by non-priest and yet requires a lottery? The Gemara rejects this point: b Slaughtering is different, /b because b it is the beginning of the daytime service, /b which gives it added importance.,The Gemara asks further on Rava’s statement: b Is that to say that a service that is complete requires a lottery, /b whereas b a service which is followed by a /b subsequent b service /b that completes it b does not require a lottery? But isn’t there /b the burning of b the limbs and the fats? /b The Gemara answers: That is not difficult because the burning of the limbs and the fats b is the end of the daytime service. /b The Gemara asks: b Isn’t there the removal of the ashes? /b The Gemara answers: A lottery was established for that service only b due to the incident that occurred /b when the priests came to danger.,As explained above, the reason Rabbi Yoḥa holds that the arrangement of the logs is a complete service, and is not considered a prelude to the burning of limbs, is because the former is a nighttime service and the latter is a daytime service. b Mar Zutra, and some say Rav Ashi, said: We too have learned /b in a mishna that the arrangement of the two logs is a nighttime service. As we learned: b The appointed /b priest b said to them: Go out and see if the time for slaughtering has arrived, whereas /b the mishna b did not teach: /b See whether b the time for arranging the two logs /b has arrived. This shows that arranging the logs may be done while it is still night; it is therefore not considered to be connected to, and complemented by, the placing of the limbs the following day.,The Gemara rejects this proof: The reason the mishna mentions slaughtering is that it prefers to b teach /b this statement with regard to b that which has no rectification /b if it is done at night, such as slaughtering the offering, which is rendered irreparably invalid if performed before daybreak. b It does not /b want to b teach /b it with regard to b something that has rectification /b if done at night, such as arranging the two logs, which can always be removed and replaced properly. However, it is possible that the proper time for arranging the logs is daytime, and therefore it may be regarded as a service that is completed by the subsequent burning of limbs on the altar.,, strong MISHNA: /strong b The appointed /b priest b said to /b the other priests: b Go out and observe if /b it is day and b the time for slaughter /b has b arrived. If /b the time has b arrived, the observer says: There is light [ i barkai /i ]. Matya ben Shmuel says /b that the appointed priest phrased his question differently: b Is the entire eastern sky illuminated even to Hebron? And /b the observer b says: Yes. And why did they need to /b ascertain whether or not it is day, which is typically evident to all? It was necessary, b as once, the light of the moon rose, and they imagined that the eastern /b sky b was illuminated /b with sunlight, b and they slaughtered the daily offering /b before its appropriate time. The animal was later b taken out to the place /b designated for b burning /b and burned because it was slaughtered too early. In order to prevent similar errors in the future, the Sages instituted that they would carefully assess the situation until they were certain that it was day.,After the priests announced the start of the day, b they led the High Priest down to the Hall of Immersion. /b The Gemara comments: b This was the principle in the Temple: Anyone who covers his legs, /b a euphemism for defecating, b requires immersion /b afterward; b and anyone who urinates requires sanctification of the hands and feet /b with water from the basin afterward. |
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| 24. Anon., Pirqe Rabbi Eliezer, 8 Tagged with subjects: •writing, primordial Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 44 |
