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Təʾəzazä Sänbät, a work from the Greater Betä Ǝsraʾel Canon, translated and cantillated in Masoretic Hebrew

https://opensiddur.org/?p=40212 Təʾəzazä Sänbät, a work from the Greater Betä Ǝsraʾel Canon, translated and cantillated in Masoretic Hebrew 2021-10-30 19:04:04 The Təʾəzazä Sänbät, or the Commandments of the Sabbath, is a unique and fascinatingly eclectic work, combining Enochic and aggadic material with an almost kabbalistic personification of Shabbat, and influence from Islamic and Christian texts. Attributed to Abba Ṣabra, a famed 15th-century convert to Judaism, it is a compilation of texts meant to be studied and considered on Shabbat, alongside unique and striking visualizations of divine cosmology, heaven and hell, and midrashim found nowhere else. Text the Open Siddur Project Isaac Gantwerk Mayer (transcription & naqdanut) Isaac Gantwerk Mayer (transcription & naqdanut) Isaac Gantwerk Mayer (translation) Wolf Leslau (translation: English) Abba Tsabrah (traditional attribution) https://opensiddur.org/copyright-policy/ Isaac Gantwerk Mayer (transcription & naqdanut) https://creativecommons.org/licenses/by-sa/4.0/ Shabbat Readings Midrash Aggadah Te'ezaza Sanbat Mäṣḥäf Ḳədus Sabbath Queen Ethiopian Jewry parabiblical aggadah
The Betä Ǝsraʾel community of Ethiopia has an extensive and complex collection of scripture, known as the Mäṣḥäf Ḳədus (literally: Holy Books). Outside of the Orit (or Octateuch — the holiest part of the Mäṣḥäf Ḳədus, including the Five Books, Joshua, Judges, and Ruth) they also preserve all of the books of the Septuagint and many deuterocanonical books, as well as books unique to their community. One of these books has already been posted here. But this is another, often considered the crown jewel of the Betä Ǝsraʾel-specific books.

Təʾəzazä Sänbät, or the Commandments of the Sabbath, is a unique and fascinatingly eclectic work, combining Enochic and aggadic material with an almost kabbalistic personification of Shabbat, and influence from Islamic and Christian texts. Attributed to Abba Ṣabra, a famed 15th-century convert to Judaism, it is a compilation of texts meant to be studied and considered on Shabbat, alongside unique and striking visualizations of divine cosmology, heaven and hell, and midrashim found nowhere else.

The English text here was translated directly from the Gəʿəz by well-known Ethiopic scholar and Holocaust survivor Wolf Leslau (z”l), and the Hebrew was translated and cantillated by the editor. While the editor has access to the Gəʿəz text recorded by Joseph Hálevy, many scholars consider his text to be unreliable, and Leslau’s translation is based on MS d’Abbadie, 107, fol. 105r° ff., a manuscript at the Bibliothèque nationale in Paris. Anyone who has access to a high-quality transcription of said manuscript, or who would like to commission another work, should contact the editor through his website at igmjewishcreativeworks.com or email him at his work email.

We have added section numbers to the work corresponding to the nineteen sections Wolf Leslau describes in his “Synopsis” to Təʾəzazä Sänbät. (Find below, in brackets.)

Note: the divine name in the Hebrew text is vocalized יֶהִוַהֵ. This is meant to reflect the traditional Gəʿəz epithet in place of the Divine Name, ʾƎgziʾäbəḥer. When chanted aloud, it is intended by the editor that ʾƎgziʾäbəḥer is used where other texts might use Adonai.

An Introduction to the Təʾəzazä Sänbät (Wolf Leslau 1951)

[1] From the Falasha Anthology (1951). The term Falasha, meaning “landless” or “wanderers,” was commonly used by the Christians of Ethiopia to refer to the Betä Ǝsraʾel, and at the time it was the standard term for the community used in scholarship. Due to its derogatory origin, the Betä Ǝsraʾel community considers it an ethnic slur. It has been retained here but replaced below in Leslau’s introduction and notes with “[Beta Israel].” 

Synopsis

A collection of [Beta Israel] writings in the Geez language was given to the learned world by Jose Halévy, a scholar famous for his explorations of South Arabia. The Commandments of the Sabbath well deserves its first place in this collection, for it is one of the most attractive of [Beta Israel] literary productions.

To Jews everywhere and at all times the Sabbath has been particularly valued. But it was left for the [Beta Israel] to give it a metaphysical background by viewing the day as a female figure personifying the heavenly world. This is analogous to what Hellenistic Jewish and subsequent Gnostic speculation has done with such a concept as wisdom. But to personify the Sabbath day in similar manner was a new departure. However, the personification is not carried through consistently in this text but occurs only intermittently.

[1.] The document begins with a formula of praise of the God of Israel taken from Num. 16:22. It then relates the story of the six days of creation. The creation of man is elaborated on in an interesting way. Dust has to be brought from the country of Dudālēm for the purpose. The archangels Gērmā’ēl and ‘Aksā’ēl, who are dispatched in turn to fetch it, are overawed by the earth’s invoking God’s glorious name in self-defense and return empty handed. Běrnā’ēl, however, who has no regard for that invocation, brings the dust, but in doing so he rouses the Deity’s ire and is thrown down to earth by Michael. At God’s command he is changed into fire. He asks that those who transgress God’s commandments be given into his power so that they may be punished along with him.

[2.] God now creates Adam. Between the account of fashioning the inanimate body and that of infusing the breath of life into it there seems to be some misplaced material about God’s ceasing work on the seventh day and creating Hell on the third day. The newly formed Adam is put in the “Garden of Pleasure” to guard it for forty-one days. He transgresses the commandments of the Creator (though no prohibition has been stated) and is claimed by Běrnā’ēl. By invoking the name of God he manages to have this fate put off. We then hear that man has transgressed night and day on the Sabbath. Once more Bernā’ēl claims him and receives consent to man’s being punished with him in Hell. The angels, however, advise Adam to go into God’s presence and ask God to give him the holy Sabbath. He stays there for forty-one days).

[3.] Without further explanation of this issue we hear of the Lord’s creating woman out of a rib; the story of the fall is related essentially as in Gen. 2-3. Here, however, the garden is called ‘Elyās and man after being driven out of it dwells east of Edom.

[4.] At this point the author introduces an interlude in which the archangels praise God and ask Him for food. The earth implores Him for rain, God finally sends it, and all the birds and animals praise the Creator.

[5.] The story of humanity continues. This is a separate piece, however, for the name of the garden is ‘Elda, and man’s expulsion from it is referred to only incidentally in connection with the statement that Enoch has been placed in the garden and will stay there till the Savior comes.

[6.] A new beginning is apparently made with the statement, “This is the Book of Israel, concerning the greatness and the glory of the Sabbath of Israel.” The section that follows here speaks first of the institution of the rest day and gives a divine oracle concerning it, composed of exhortations and pre dictions as to the fate after death of those who disregard the Sabbath. Here the personification of the Sabbath begins. She rises from her seat in Heaven on Friday at dawn, the spirit of God descends, the angels crown her (duplicate statements suggest that several versions have been combined here) and bring her down from on high. Sabbath looks upon the souls of the just in the garden, causing them to rejoice, and even the sinners in Sheol love her, repentant over the evil they did on the Sabbath and hopeful that they may be brought up out of the place of torture. After some general statements about those who do the right thing on the Sabbath and further admonitions and assurances to them, the theme of deliverance from Sheol is continued. God commands Michael to go down to Sheol to bring out those in the nether world and give them a reprieve from the ninth hour of Friday until Sunday morning. But the hardened sinners apparently have to stay in Sheol, though they appeal to Michael for deliverance. Michael, following divine instructions, brings the souls of the just into the garden on the ninth hour of Friday. Here they are graciously received. Sabbath presents to God those “who believe in me and Thee” but apparently have no good works to rely on, and asks mercy for them; they receive the divine pity and are sent away with out humiliation. There is some further discussion of the kind of men who enter Paradise and who enjoy divine favor on the Day of Judgment, as well as of those who came out of Sheol or were brought up by Michael. Their punishment is considered preferable to Sheol. Observance of the Sabbath is enjoined and the angels of Heaven sing a song in praise of the divine victor.

[7.] The next section begins, “These are the commandments of the Sabbath, etc.” After a restatement of the Sabbath rules there is a whole series of laws involving the death penalty, interrupted however by a section describing the blessedness of the Sabbath day. Then the personified Sabbath states that she was present at creation and asks not to be sent to the unjust. A declaration of God to Moses, again containing a list of transgressions with the death penalty, is given, and in conclusion there are some general observations contrasting the just and the unjust.

[8.] The creation of an angel—the eagle Tāni—is next mentioned. He is sent to explore Gehenna. When he returns emaciated after a twenty-year absence he admits not having reached the end of it, but he gives God a description of the punishments of Hell.

[9.] Then follows a predictive piece. On the day when God reprimands the children of Adam, Sabbath will stand at the entrance of Hell and appeal for special consideration for those who kept the Sabbath (whatever else they may have done); she will be given a favorable answer. Some mixed material, largely in praise of keeping the Sabbath, terminates this section.

[10.] A new section is introduced by praise to God in which angels and earth and stars participate. God’s mercy to men is exemplified by biblical personages from Adam to Elisha. This is developed in detail. Once more we hear of Adam’s creation, of his being put in the Garden of Pleasure, and of his expulsion from it. Noah receives passing mention. This is followed by a reference to God’s mercy to Abraham. The story of the birth and youth of Abraham is related with special emphasis on his breaking his father’s idols. Terah sends him to Nimrod, king of Canaan, who attempts to make him worship idols and when unsuccessful throws Abra ham into the flames of an oven. God, however, sends Gabriel down to deliver the patriarch. The story of the sacrifice of Isaac is related next. We learn in connection with it that the horn of the ram that was substituted for Isaac will be blown by Elijah on Mount Zion and its blast will be heard to the ends of the earth on the Last Day.

[11.] The significance of Adam’s fall is considered, but Moses’ work, carried further by good priests, kings, and prophets, is viewed as putting us back in the garden of delight.

[12.] The biblical story of the golden calf is told, and especially how the calf was ground to powder and the Israelites made to drink it; 20,700 who had given gold for making the calf died. Apparently, however, some 102,090 of the survivors separated themselves from the rest and arrived at the plain of ‘Iyārēwos, where they are imagined to abide still, alienated from God. It is not clear to whom the statement “Those who died were saints, and they shall be men of renown on the Last Day” refers.

[13.] The personified Sabbath reappears. Attended by angels she worships the Creator on Friday morning. God converses with her and tells her that those who honor her honor Him. Sabbath praises the Lord and then leaves the camp of God attended by angels. They bring her to earth and report the deeds of men on the Sabbath day to God, who then rewards or punishes. God bids all people praise Him. Here follow some reflections and laws about the Sabbath day and the Sabbath year. The theme of Sabbath’s descent to earth on Friday at the ninth hour is resumed. She bids Michael, Gabriel, Rumā’ēl, and Uriel bring her those who are her own. This leads to a struggle with the hosts of Bērnā’ēl who are driven back to Sheol. Michael then ascends to Sabbath and reports on the struggle. Sabbath appeals to God to give her those who love her. God agrees. She promises to intercede for those who fear her on the Last Day, but those who disregard her will be seized by the hosts of Bērnā’ēl.

[14.] There follow statements about God’s giving the Sabbath to Moses. However, Sabbath was with God from eternity, though not yet visible at the time when God’s spirit moved on the face of the waters. In the material that follows the personified Sabbath is not mentioned again. There is an account of the days of creation and of how God celebrated the Sabbath in Heaven on the seventh day and ordered the two kinds of angels to keep it, predicting, too, that he would take for his own a people from among all peoples that would keep the Sabbath.

[15.] A transition to the history of Adam to Moses is then made, but that history is not elaborated on. An apocalyptic passage is introduced referring to the Ethiopian king, Gabra Masqal, and his successors and the eclipse of that line.

[16.] Rather abruptly a commandment about bringing offerings on the fifth (?) day is introduced. Then follows narrative material. The angels, seeing that the Sabbath (?) was not sanctified on the fifth day, came before God apparently seeking to have the Sabbath for themselves. However, God rejected that request. He had not given the Sabbath even to his servants Abraham, Isaac, and Jacob! After the angels have praised God in all three Heavens he gives them their food, the manna. They eat and continue their praise of the Creator, standing at their places, while the doors of the house of God are open on New Moon and Sabbath. The earthly scene is then envisaged in more detail. The purpose of God’s creation of the Sabbath is pointed out, and a regulation about the seventh Sabbath after the Passover and the fiftieth day (Pentecost) is added. The angels are called upon to praise the man who observed the Sabbath.

[17.] The personified Sabbath now descends to earth at Jerusalem and is received by Abel, Enoch, and Melchizedek and crowned by angels. There are explanations of the benefits gained by honoring her, and admonitions and promises from God who announces the glory of His name. A saying of God to Moses on the third Sabbath of the fifth month is reported.

[18.] An apocalyptic piece is then introduced. When God questions men at the final assize Sabbath intercedes for those who were loyal to her. The text then passes into warnings and exhortations.

[19.] Once more the theme of the creation of man is introduced. Man and woman were created in the first week, but woman was not shown to man until the second. They came into Eden on the fortieth and eightieth days respectively. These “facts” supposedly explain certain laws of purification. Incidents of patriarchal history are related which took place in the fourth and seventh months and thus apparently have particular dignity. The text ends with God’s declaration of his love for Abraham and his seed and a suitable benediction.

Sources

The sources are mostly Jewish, both biblical and extra-biblical. The most interesting and original part of the book is the concept of the Sabbath and the legends concerning her.

The Sabbath is a holy entity. Various names are given her: Luminous, Vivifying, Rejoicing, Beloved, and Guardian. She is also called the “Sabbath of Israel,” and the “Sabbath of God.” She intercedes with God insistently, for both the righteous and the sinners. That the sinners rest in Hell on the Sabbath and are not punished on that day is well known in Jewish, Christian, and Moslem writings, and is often mentioned in the Commandments of the Sabbath. What characterizes our book is its originality and the picturesque description of how the Sabbath, crowned on that day by the angels, goes down to Sheol and delivers the sinners from their punishment.

A Jewish source other than biblical and rabbinical for this material is the Book of Jubilees. In fact, various passages such as those dealing with the creation of the world, the ordinances concerning the defilement of the woman, the commandments of the Sabbath, and others are taken from the Book of the Jubilees. Several passages, especially those concerning the angels, are drawn from the Ethiopic Enoch.

Occasionally one can find a Christian element, such as the mention of the Savior in connection with Enoch (“And Enoch will be there until the Savior comes”), and perhaps also that of the Sabbath rest of the sinners until Sunday morning, and of the offerings presented to Sabbath on Sunday. But on the whole Christian elements are insignificant, and it can safely be concluded that the Commandments of the Sabbath is strongly influenced by Jewish writings.

Some legends amplifying various accounts of the Bible, such as the creation of Adam, the story of Abraham and his relation to Nimrod, and others, are of Arabic rather than Jewish origin. They may have been taken over either orally or from translations, but in any case are found here in a very corrupt form. For example, in the story of the creation of Adam angels are sent to take dust from the earth. The names of the angels are not the same as in the Arabic sources, but the whole account corresponds exactly to what we know from Arabic texts.

Arabic origin can also be traced in the story of Nimrod who, in his desire to kill the God of Abraham, builds a high tower to reach the abode of God and then, seated in a palanquin carried by eagles, shot an arrow at someone he thought to be the God of Abraham. This account is Arabic and is related in our text in a very abridged and corrupt form.

Date of Composition

The date of this work can be determined only in a general way. The presence of influence from Christian-Arabic quarters suggests that it is not older than the fourteenth century. It is quite possible, of course, that the work contains materials which reach much further back. The extreme limit for any part of it would be the period of biblical translation from the fifth through the seventh centuries. It will be one of the tasks of future research to determine whether Jewish agadic materials or Christian sources furnish any clues that would make possible a more precise dating.

[From a family of musicians, Isaac Gantwerk Mayer believes that creative art is one of the most powerful ways to get in touch with the divine. He composes music and poetry in Hebrew and English. Isaac runs a Jewish music transcription service, which will transcribe and set any Jewish music in any language, recorded or written. To commission works, check out his website at igmjewishcreativeworks.com or email him at his work email.]

Secondary Translation (Hebrew) Primary Translation (English)
1. בָּר֥וּךְ יֶהִוַ֖הֵ אֱלֹהֵ֣י יִשְׂרָאֵ֑ל אֱלֹהֵ֥י כׇּל־רוּח֖וֹת וְכׇל־בָּשָֽׂר׃
1. Praised be God, the Lord of Israel, the Lord of all spirit and of all flesh. (Cf. Numbers 16:22)
וַיְהִ֥י עֶ֖רֶב וַיְהִ֣י בֹ֑קֶר יָמִ֣ים שִׁשָּׁ֔ה וַיְכַ֖ל מְלַאכְתּֽוֹ׃ י֣וֹם אֶחָ֔ד בָּרָ֖א אֽוֹר׃ י֥וֹם שֵׁנִ֖י בָּרָ֣א אֶת־הַשָּׁמָ֑יִם וּמַ֕יִם לְהַרְא֖וֹת אֶת־חׇכְמָֽתוֹ׃ י֥וֹם שְׁלִישִׁ֖י בָּרָ֣א אֶת־הָאָ֑רֶץ וְהַיָּ֗מִים וְכׇל־עֵ֙שֶׂב֙ מַזְרִ֣יעַ זֶ֔רַע כֹּ֖ל לְמִינֵֽיהֶם׃ י֖וֹם רְבִיעִ֑י בָּרָ֕א אֶת־הַשֶּׁ֥מֶשׁ וְאֶת־הַיָּרֵ֖חַ וְאֶת־הַמַּזָּלֽוֹת׃ י֣וֹם חֲמִישִׁ֔י בָּרָ֖א אֶת־מַלְאֲכֵ֣י הַשָּׁמַ֑יִם וְתַנִּ֣ינִים גְּדוֹלִ֔ים וְכׇל־ע֥וֹף כָּנָ֖ף לְמִינֵֽיהֶם׃ י֣וֹם הַשִּׁ֗שִּׁי בָּרָא֙ בְּהֵמ֣וֹת אָדָ֔ם וַֽיִּמְלְא֖וּ אֶת־הָאָ֑רֶץ וְעֶ֙צֶם֙ הַיּ֣וֹם הַה֔וּא בָּרָ֥א אָדָ֖ם צׇהֳרָֽיִם׃ וַיֹּ֨אמֶר יֶהִוַ֜הֵ בְּלִבּ֗וֹ בְּעֶ֙צֶם֙ הַיּ֣וֹם הַה֔וּא לִבְרֹ֖א אֶת־אָדָ֑ם וַיִּשְׁלַ֧ח אֶת־מַלְאָכ֛וֹ גֶּרְמָאֵ֖ל י֥וֹרֵד־אַֽרְצָה׃ וַיֵּ֩רֶד֩ מַלְאָ֨ךְ הָאֱלֹהִ֜ים אַ֗רְצָה וַיָּבֹ֕א אֶ֖רֶץ דּוּדָלֵ֑ם וַיִּשְׁלַ֧ח אֶת־יָד֛וֹ לָקַ֥חַת עָפָ֖ר מִן־הָאֲדָמָֽה׃ וַיּפַ֖לֵּג אֶ֣רֶץ דּוּדָלֵ֑ם וַתָּ֕נֹס בְּשֵׁ֖ם יֶהִוַ֥הֵ הָאַדִּֽיר׃ וַֽיִּרָ֥א הַמַּ֖לְאָךְ מִשֵּׁ֣ם הַקָּד֑וֹשׁ וַיֵּ֙צֵא֙ וַיָּ֣שׇׁב לְשַׁלְּח֔וֹ וַיַּעֲמֹ֛ד וַיֶּחֱרַ֖ד לִפְנֵ֥י יֶהִוַֽהֵ׃ וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֵלָ֑יו לָמָּ֕ה לֹ֥א הֵבֵ֖אתָ לִֽי׃ וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ הָאֱלֹהִ֜ים לְשַׁלְּח֗וֹ הִנֵּ֞ה הָאָ֤רֶץ קָרְאָה֙ בִּשְׁמֶ֔ךָ וַתָּ֖נֹס בְּשֵׁ֣ם כְּבֹדֶ֑ךָ וַאֲנִ֨י יָרֵ֧א מִשִּׁמְךָ֛ הַכָּב֥וֹד הַגָּד֖וֹל וְהֶחָזָֽק׃ וַיַּעֲמֹ֣ד הַמַּלְאָ֗ךְ וַֽיֶּחֱרַד֙ מֵרֹ֣אשׁ וְעֵד־רֶ֔גֶל וַֽתֶּחֱרַ֖ד נַפְשׁ֑וֹ וְאֵ֛ינוֹ לְדַבֵּ֖ר לַאֲשֶׁ֥ר שָׁלְחֽוֹ׃ וַיֹּאמֶ֥ר יֶהִוַ֖הֵ אַל־תִּירָ֑א וַיְחַדֵּ֣שׁ לִבּ֔וֹ כִּי־כִּבֵּ֖ד בְּשֵׁ֥ם יֶהִוַֽהֵ׃ וַיִּ֧רָא הַמַּלְאָ֛ךְ מִשֵּׁ֥ם יֶהִוַ֖הֵ וַיֶּחֱזַֽק׃
And it was night, and it was day. And it was six days, and He finished His work. The first[2] Thus in H.  day He created the light. The second day He created Heaven[3] Thus in H.  and water showing His wisdom.[4] Wisdom is the one “that sitteth by” God on His throne (Wisdom of Solomon 9:4). It was with Him when He made the world (ibid., 9: 9). See also, I Enoch 84: 3; II Enoch 30: 8; Prov. 8.  The third day He created the earth, the sea, and everything that grows, each after its kind and aspect. The fourth day He created the sun, the moon, and the constellations of stars. The fifth day He created the angels of Heaven,[5] According to Jewish tradition the angels were created either on the first or on the fifth day (Legends, 1, 16; 5, 20, n. 61). For the creation of the angels on the first day, see also, Bezold, Schatzhöhle, p. i.  the big sea monsters,[6] A has ʾanābt instead of ʾanāběrt of H.  and the fowl after their kind. The sixth day He created the animals fit for (food for) human kind until the earth was full of them,[7] Yěfadfěd in H; A has wrongly yěraffěd and then, on the same day, He created Adam, at midday.[8] On the hour when Adam was created, see Aptowitzer, Agadoth, pp. 112, 121. According to some Arabic traditions Adam was created between noon and evening; according to others, in the third hour of the sixth clay (R. Gottheil, “Adam,” JE, 1, 178; Weil, Biblical Legends, p. 19).  On that day God Himself thought to create Adam,[9] This corresponds to the Arabic concept that God alone created Adam (Ṭabari, Chronique, 1, 72), and not to the Jewish idea which interprets Gen. 1:26, “Let us make man…,” as addressed to helpers.  and He sent His angel called Gěrmāʾēl[10] This name is composed of gěrmā, “majesty,” and ʾēl, “God,” found in many names of the angels; H has ʾAksāʾēl.  down to earth. The angel of God came to the earth, reached the country of Dudālēm,[11] This name does not seem to occur in the other accounts of the creation of Adam. It may be a misread form of an Arabic source. There is a form, (ḏū) ʾadim, used by Ṭabari, Annales, p. 87, when speaking of Adam: xuliqa min ʾadim(in), “he was created from earth,” and corresponding to Hebrew ʾaḏamah. An expression ḏū ʾadim, read ḏūʾadīm and corrupted into dudālēm, would not be impossible. According to Jewish tradition the dust might have been collected from all the earth or from a particular place (Aptowitzer, Agadoth, p. 121).  and was about to take dust from the earth. The country of Dudālēm was cleft asunder and took refuge in the name of the mighty Lord.[12] Probably reflects the Arabic ʿāḏat, “she took refuge.”   The angel, fearing the Holy Name, left (that country) and returned to his sender and stood trembling before God. God said to him: “Why didst thou not bring me [the dust of the earth]?” The angel of God said to his sender: “The earth invoked Thy name and took refuge in Thy glorious name.[13] The earth refused to give dust because it was destined to become cursed through man (Legends, I, 54). The same idea is expressed in Arabic legends (Ṭabari, Chronique, I, 72 ff.).  I feared Thy name, the glorious, great, and strong.”[14] From H.  The angel stood trembling from head to foot, his soul trembled, and he was unable to speak to Him who had sent him. God said to him: “Fear not.”[15] According to H.  And his mind was restored, for he glorified the name of God. And the angel, who feared the name of God, became strong.
וַיֹּ֤אמֶר יֶהִוַ֙הֵ֙ בְּלִ֔בּוֹ אֶשְׁבֹּ֖תָה מִבְּרִיאָ֑ה וַיִּשְׁלַח֙ מַלְאָ֣ךְ אַחֵ֔ר וּשְׁמ֖וֹ אַכְּסָאֵֽל׃ וַיָּ֨קׇם הַמַּלְאָ֜ךְ וַיָּבֹ֧א דּוּדָלֵ֛מָה וַיִּקַּ֖ח מִן־הֶעָפָ֑ר וַיֹּ֕אמֶר בְּשֵׁ֥ם קׇדְשׁ֖וֹ אָנֽוּס׃ וַֽיִּרָ֛א גַם־הַמַּלְאָ֥ךְ הַזֶּ֖ה מִשֵּׁ֣ם יֶהִוַ֑הֵ וַיֵּ֖צֵא מִן־הָאָֽרֶץ׃ וַֽתֶּחֱרַ֖ד נַפְשׁ֑וֹ אֲשֶׁ֖ר בִּצְבָ֥א יֶהִוַֽהֵ׃ וַיֹּאמֶ֥ר יֶהִוַ֖הֵ לַמַּלְאָ֑ךְ לָמָּ֖ה לֹ֥א הֵבֵאתָֽנִי׃ וַיַּ֧עַן הַמַּלְאָ֛ךְ כִּמְעַ֥ט מְעַ֖ט וַיֹּאמַ֑ר כִּ֚י שִׁמְךָ֔ נוֹרָ֖א עַד־עוֹלָֽם׃ וַיֹּ֮אמֶר֮ יֶהִוַהֵ֒ מִ֣י ה֗וּא כִּ֛י גָּלָ֥ה אֶת־שְׁמִ֖י לְפָנֶ֑יךָ וְאֵֽי־זֶ֖ה הֽוּא׃ וַיֹּ֗אמֶר אֵ֛ין גָּלָ֥ה אֶת־שִׁ֖מְךָ לְפָנַ֑י אַ֚ךְ קָרְאָה־ב֣וֹ הָאָ֔רֶץ וַֽתֶּחֱרַ֖ד נַפְשִֽׁי׃ וַיֹּ֣אמֶר יֶהִוַ֔הֵ בָּר֖וּךְ יָרֵ֣א שְׁמִ֑י וּמְכַבְּדֵנִ֕י לֹ֥א יוֹרְדִ֖ים גֵּיהִנּֽוֹמָה׃
God then thought: “I shall desist from creating [Adam].” Then [He sent] another angel named ʾAksāʾēl.[16] H has Gěrmāʾēl  The angel rose up, reached the (land) of Dudālēm, and took from the dust [of the earth. The earth said]: “I take refuge in His Holy Name.” This angel, too, feared the name of God and left the earth. The soul of the one who belonged to the army of God trembled. God said to the angel: “Why didst thou not bring me [the dust of the earth]?” The angel answered, though he was hardly able to do it, and said: “Because Thy name is terrible forever.” God said to him: “Who revealed my name to thee, and who is he?” “None revealed to me[17] Taken from H.  Thy name, but the earth invoked it, and my soul trembled.” God said: “He who fears my name is blessed. Likewise they who honor me will not enter into Hell.”
וַיַּ֗עַן הַמַּלְאָ֣ךְ הָרִאשׁוֹן֮ בֶּרְנַאֵל֒ וַיֹּ֙אמֶר֙ בִּ֣י יֶהִוַ֔הֵ הָאֵ֥ל הַגָּד֖וֹל לְעֹלָ֑ם וַיִּקְצֹ֗ף וַיֹּ֨אמֶר לִשְׁנֵ֤י הַמַּלְאָכִים֙ אֲשֶׁ֣ר שַׁלְּחָ֣ם יֶהִוַ֔הֵ כִּ֛י מִצְוַ֥ת יֶהִוַ֖הֵ לֹא־שְׁמַֽעְתֶּם׃ וַיִּחַ֨ר אַ֥ף יֶהִוַ֖הֵ בְּבֶרְנַאֵ֑ל עַ֖ל אֹד֥וֹת זֶֽה׃ וַיֹּאמַ֑ר שַׁלְּחֵ֙נִי֙ וְאֵ֣לְכָ֔ה וַיִּשְׁלְחֵ֖הוּ יֶהִוַֽהֵ׃ וַיָּ֤קׇם בֶּרְנַאֵל֙ בִּצְבָ֣א יֶהִוַ֔הֵ וַיֹּ֖אמֶר יֶהִוַ֑הֵ מַהֵ֖ר וְהָבֵ֥אנִי הֶעָפָֽר׃ וַֽיָּבֹ֣א בֶּרְנַאֵל֮ וַֽיִּשְׂמַ֣ח בְּלִבּוֹ֒ עַ֚ל אֹד֣וֹת יֶהִוַ֔הֵ וַיָּ֖רׇץ מִסּ֣וֹף הַמַּחֲנֶ֑ה וַֽיָּבֹ֛א אַ֖רְצָה דּוּדָלֵֽם׃ וַֽיָּבֹא֙ וַֽתֶּחֱרַ֣ד הָאָ֔רֶץ וַֽתִּפֹּ֥ל עָלֶ֖יהָ אֵימָ֣תָה וָפַ֑חַד וַתֵּדַ֗ע כִּ֚י הַמַּלְאָ֣ךְ יָק֔וּם כִּ֚י שְׁנֵֽי־הַמַּלְאָכִ֣ים אֲשֶֽׁר־לְפָנָ֔יו לֹא־קָ֖מוּ וְלֹֽא־לָקָֽחוּ׃ וַיִּקַּ֖ח הַמַּלְאָ֣ךְ בֶּרְנַאֵ֑ל וַתְּהִ֥י הָאָ֖רֶץ לִתְה֥וֹם גָדֽוֹל׃ וַֽתִּקְרָא֙ בְּק֣וֹל רָ֔ם מִתּוֹכָ֖ם וְעַ֣ד יְסוֹדָ֑ם וַיָּ֕נֹס בְּשֵׁ֖ם הָאֵ֥ל הָאַדִּֽיר׃ וַיֹּ֥אמֶר בֶּרְנַאֵ֖ל לֹא־אֶעֱנֶ֣ה דָּבָ֑ר וַתִּזְעַ֨ק בְּק֤וֹל רָם֙ לַאֲשֶׁ֣ר שַׁלְּח֔וֹ וַֽתֵּ֕בְךְּ וַֽתֶּחֱרַ֖ד שֶׁ֥בַע שָׁנִֽים׃
The archangel of God named Běrnāʾēl[18] Běrnāʾēl is explained by Halévy, Těʾězāza, iv, n. i, as a contraction of běrhān ʾēl, “the light of El” (cf. Lucifer). The form běrnā– would then reflect an Amharic form. The form Běrhānāʾēl also exists (Aescoli, p. 130); Aescoli, p. 126, n. 17, identifies the name with Ḥaza’el of the Book of Enoch. In our text Běrnāʾēl has the same role as Běryāl, Běrnāʾēl in the Book of the Angels (see below, p. 53), and it is possible that Běryāl is remodeled into Běrnāʾēl after the numerous names of angels and devils ending in ʾēl, “God.”  answered and said: “O God, the great Lord forever,” and became angry and said to the two archangels whom God had sent: “You have disobeyed the commandment of God.” God was angry at Běrnāʾēl because of that. [And Běrnāʾēl said to God]: “Send me and I shall go.”[19] The text contains some words which do not yield any meaning.  God (decided) to send him. Běrnāʾēl, of the army of God, stood up. God said: “Hurry, and bring me the dust.” Běrnāʾēl came, rejoicing in his heart because of God, ran from the end[20] To be read děngāga as in H instead of děngādē as in A.  of the camp, and arrived in the land of Dudālēm. When he arrived the earth trembled, was fearful and agitated. It knew while (the angel) stood there [that he would take the dust], whereas previously the two angels did not rise up and take it. The angel Běrnāʾēl took the dust, and the earth became a big abyss. It shouted aloud from its interior to its foundations and took refuge in the mighty name of God. Běrnāʾēl said: “I shall not answer anything.” The earth shouted aloud to the One who had sent (the angel),[21] The text is slightly corrupt.  wept, and trembled for seven years.
וַיִּקַּ֤ח בֶּרְנַאֵל֙ זֵ֣ד הַזֵּדִ֔ים חֹ֑מֶר הָאָ֑רֶץ וַֽיִּשָּׂאֵ֥הוּ וַֽיְבִיאֵ֖הוּ לִפְנֵ֥י יֶהִוַֽהֵ׃ וַיַּ֨רְא יֶהִוַ֧הֵ בָּאָ֛רֶץ וָיַּחֲשֹׁ֖ב כִּ֥י חֲרֵ֑דָה׃ וַיֹּ֨אמֶר יֶהִוַ֜הֵ הִ֨נֵּה חָרְדָ֤ה הָאָ֙רֶץ֙ שֶׁ֣בַע שָׁנִ֔ים עַד־בִּיאַ֖ת שְׁנַ֣ת הַיּוֹב֑ל וְהִיא֙ תֶּחֱרַ֣ד כָּזֶ֔ה מִן־הַיּ֧וֹם הַזֶּ֛ה עַ֖ד אַחֲרִ֥ית הַשָּׁנִֽים׃ וַיַּ֣חַז יֶהִוַ֔הֵ עַל־בֶּרְנַאֵ֖ל בָּחֳרִי־אַ֑ף וַיֹּאמֶ֖ר הֱיֵ֥ה אֵֽשׁ׃ וַיֹּ֖אמֶר אֶל־מִיכָאֵ֣ל הַמַּלְאָ֑ךְ תַּפְּשֵׂ֙הוּ֙ בְּכַ֣ף רַגְלָ֔יו וְהַשְׁלִכֵ֧הוּ אָ֛רְצָה וּבְפָנָ֖יו הַכֵּֽהוּ׃ וַיֹּ֥אמֶר מִיכָאֵ֖ל אֶל־יֶהִוַ֑הֵ תֵּנְנִי־נָ֛א הַכֹּ֖ח לַהֲפֹכֽוֹ׃ וַיִּיטַ֖ב בְּעֵינֵ֣י יֶהִוַ֑הֵ וַיִּתֵּ֧ן מֵרְצֹנ֛וֹ וּמִכֹּח֖וֹ לְמִיכָאֵֽל׃ וַֽיְּתַפֵּ֥שׂ מִיכָאֵ֖ל בְּכַף־רֶ֣גֶל בֶּרְנַאֵ֑ל וַיַּשְׁלִ֖יכֵהוּ אָֽרְצָה׃ וַיִּמְעַט֙ קֶ֣בֶר בֶּרְנַאֵ֔ל וַיְהִ֥י כׇּל־גּוּפ֖וֹ לְכִבְשָׁן־אֵ֑שׁ פֶּ֥ן־הֵעִ֛יר דִּבָּ֖ה בְּדִ֥בְרֵי־פִֽיו׃ וַיִּרְמֹ֨ס יֶהִוַ֧הֵ אֶת־הַזֵּ֛ד וַיֹּ֖אמֶר ל֑וֹ כִּ֕י הִנֵּ֖ה תְּהִ֥י אֵֽשׁ׃ 
Běrnāʾēl, the very proud, took clay of the earth,[22] The text is slightly corrupt.  carried it and brought it before God. God looked upon the earth and contemplated while it trembled.[23] For the creation of Adam in Jewish legends, see Legends, 1, 52 5.; V. Aptowitzer, “La Création de l’homme d’après les anciens interprètes,” REJ, 75 (1922), 1-15; Agadoth. pp. 112-128. According to some Jewish sources the band of the archangel Michael advised God not to create Adam and was consumed by fire except for its chief Michael. The same thing happened to the band of Gabriel. But the band of Labbiel, taught by the horrible fate of its predecessors, yielded to God’s wishes, and Labbiel had his name changed to Raphael (Legends, 1, 53-54). The source of the [Beta Israel] legend however is the Arabic legend according to which Gabriel went to fetch dust from the earth from the place where the present Kaʿaba is situated. The earth refused to give its dust, fearing that it might be cursed because of man. Gabriel withdrew and the same thing happened to Michael, but lzraʾel, the Angel of Death, was not afraid of the earth and brought the dust (Ṭabari, Chronique, I, 72 ff., and others).  God said: “Behold, the earth trembled seven years until the beginning of the jubilee. It will tremble thus beginning from today until the end of the years.” God looked upon Běrnāʾēl with anger and said: “Become fire.” He then said to the angel named Michael: “Take him by his foot, throw him down upon the earth, and slap him upon his cheek.” Michael said to God: “Give me the strength to overpower him.” God agreed and gave His favor and strength to Michael. Michael seized Běrnāʾēl’s foot and threw him down upon the earth. Běrnāʾēl’s grace became deficient,[24] To be read gwadalo as in H.  and his whole body became a furnace of fire[25] On the fight of Michael against Běrnāʾēl and his hosts, see below, p. 32. 3  because he aroused[26] The text has a negation.  suspicion by the very words of his mouth. God crushed this insolent one and said to him: “Verily, thou shalt become fire.”[27] It is obscure why God threw Běrnāʾēl down to earth. According to Jewish and Moslem legends Satan was jealous of the first man and did not want to show reverence and pay homage to him (Adam and Eve, Secs. 13 ff.; Legends, 1, 62). According to II Enoch 29: 4—5, the fall of Satan took place because he was jealous of God. 
וַיֹּאמַ֑ר תְּנֵנִי־נָ֛א אֶת־הַחֹטְאִ֥ים וְהָעֹבְרִ֖ים אֶת־חֻקֶּ֥יךָ וּמִצְוֹתֶֽיךָ׃ לְכׇל־אֲשֶׁ֨ר לֹא־שֹׁמְעִ֧ים לְמִצְוֹתֶ֛יךָ יִ֥הְיוּ נַפְשֹׁתֵיהֶ֖ם כָּמ֑וֹנִי וָיְּשֻׁלְּמ֖וּ אִתִּֽי׃ וַיֹּ֣אמֶר יֶהִוַ֗הֵ לְמַ֙עַן֙ שְׁמִ֣י הַקֹּ֔דֶשׁ כִּ֥י בָּרָ֖אתִי אָדָ֑ם וַעֲשִׂיתִ֕יהוּ בְּאֶֽצְבְּעוֹתַ֖י הַקְּדוֹשִֽׁים׃ כׇּל־יִרְאֵ֤י שְׁמִי֙ יְחַיּ֔וּן וְכׇל־לֹא־יִרְאֵ֥י שְׁמִ֖י יֵרְד֣וּ שְׁאֹ֑לָה כׇּל־אֲשֶׁ֨ר יָסֻ֤רוּ מֵחַטֹּאותָם֙ בִּתְשׁוּבָה֙ יְחַיּ֔וּן וְכׇל־אֲשֶׁ֛ר יִמְרְד֥וּ בְּמִצְוֹתַ֖י יֵלְכ֥וּ עִמָּֽךְ׃ כׇּל־יִרְאֵ֤י שְׁמִי֙ יְחַיּ֔וּן וְכׇל־לֹא־יִרְאֵ֥י שְׁמִ֖י יֵרְד֣וּ שְׁאֹ֑לָה כׇּל־אֲשֶׁ֨ר יָסֻ֤רוּ מֵחַטֹּאותָם֙ בִּתְשׁוּבָה֙ יְחַיּ֔וּן וְכׇל־אֲשֶׁ֛ר יִמְרְד֥וּ בְּמִצְוֹתַ֖י יֵלְכ֥וּ עִמָּֽךְ׃
[Běrnāʾēl] said: “Give me those who sinned, transgressing Thy laws and commandments. Let the souls of those who disobeyed Thy commandments become like mine, and may they be punished with me.” God said: “It is because of my Holy Name that I created man and made him with my holy fingers.[28] That Adam was created by God’s hand is a thought found in both Jewish and Christian sources (Legends, 1, 50; 5, 63).  They who fear my name will live; they who fear not my name will descend into Hell; they who turn from their sins and repent will live;[29] The last two sentences are repeated.  they who revolt against my commandments will go with thee [into Hell].”
2. וַיִּבְרָ֞א יֶהִוַ֨הֵ אֲד֤וֹן הַצֶּ֙דֶק֙ אֶת־אָדָ֔ם בְּצַלְמ֣וֹ כִּדְמוּת֔וֹ בְּאֵ֥שׁ וּבְמַ֖יִם וּבְר֥וּחַ וּבָאָֽבֶן׃ וַיַּ֣רְא יֶהִוַהֵ֮ אֶת־גּוּפוֹ֒ וְהִנֵּ֗ה עוֹד־לֹ֛א בָּאָ֥ה נַפְשׁ֖וֹ עָלָ֑יו וַיֹּ֣אמֶר יֶהִוַ֔הֵ מָה־רָעִ֖ים יָבֹ֥אוּ מִמֶּנּֽוּ׃ וַיִּשְׁבֹּ֖ת בַּיּ֣וֹם הַשְּׁבִ֑יעִי מִכׇּל־מְלַאכְתּֽוֹ׃ וַיִּבְרָא֙ בַּיּ֣וֹם הַשְּׁלִ֔ישִׁי אֶת־הַשְּׁאֹ֖ל וְאֶת־כׇּל־צְבָאָֽיו׃ וַיִּבְרָא֙ בַּיּ֣וֹם הַשְּׁלִישִׁ֔י אֶת־הַשְּׁאֹ֖ל וְאֶת־כׇּל־צְבָאָֽיו׃ וֶיהִוַ֗הֵ בָּרָא֙ אֶת־הַשְּׁאֹ֣ל וְאֶת־אִשָּׁ֔יו עַל־מַחְשְׁבֹ֖ת אָדָ֑ם וְהִנֵּ֗ה יֶהִוַ֨הֵ בָּרָ֤א אֶת־הַשְּׁאֹל֙ כִּ֤י יֵ֙צֶר֙ לֵ֣ב הָאָדָ֔ם רַ֥ע מִנְּעֻרָ֖יו עַ֥ד־סוֹפָֽיו׃
2. God, the Lord of justice[30] The text reads, “He said to him.”  created Adam after his likeness, with the fire, water, wind, and stones.[31] See below, p. 25. The Arabic legend, too, knows that Adam was created from earth, clay, dust, and slime (Ṭabari, Chronique, l, 75)  God saw his body, and his soul had not entered yet upon him.[32] According to Jewish and Moslem legends, Adam remained formless for eighty days. Thereupon God gave him a human form but without a soul. He remained in this condition for 120 years. It was only then that God blew into him the spirit of life (Aptowitzer, Agadoth, p. 115; Grünbaum, Neue Beitrüge, p. 12).  God said: “What bad things will come from him?” God ceased to work the seventh day. The third day He created Hell[33] According to the Agada, Hell was created on the second day (Legends, 1, 13; 5, 19).  with all its hosts.[34] This sentence is repeated.   The creation of Hell and its fire took place because of the deeds of man. In fact, God created Hell because man was bad from his youth until his end.
וַֽיִּפַּ֤ח בְּאַפָּיו֙ נִשְׁמַ֣ת חַיִּ֔ים וַֽיְהִ֥י הָאָדָ֖ם לְנֶ֣פֶשׁ חַיָּ֑ה וַיַּעֲמֹ֕ד לִפְנֵ֖י אֲדֹנָ֥י יֱהֹוִֽה׃ וַיֹּ֤אמֶר יֶהִוָהֵ֙ אֶל־אָדָ֔ם לֵ֖ךְ וָשׁ֑וּב וַיֵּ֖לֶךְ וַיָּֽשׇׁב׃ וַֽיִּשְׂמַ֨ח יֶהִוָ֜הֵ כִּ֗י אָדָם֙ הִ֣תְהַלֵּ֔ךְ בְּגַ֥ן הָעֲדָנִ֖ים לִשְׁמֹר֑וֹ אַרְבָּעִ֥ים וְאֶחָ֖ד יֽוֹם׃ וַיֹּ֮אמֶר֮ יֶהִוָ֒הֵ֒ יֹאכַ֨ל גַּם־יִשְׂבַּ֜ע בְּפֵר֣וֹת הָעֵצִ֗ים אֲשֶׁ֨ר קַיָּמִ֤ים לָעַד֙ וְלֹ֣א יֹאבֵ֔דוּ וְגַ֧ם עֲלֵיהֶ֛ם לֹא־יַעֲבֹ֖ד וְלֹ֣א יַשְׁקֶ֑ה וְגַם֙ נִמְצָ֣א פֵּרוֹתֵיהֶ֔ם כׇּל־שָׁ֖נָה וְשָׁנָֽה׃ פֵּרוֹתָ֗יו לֹ֤א יְכַלּוּ֙ עָלָ֔יו לֹ֥א יֹאבְד֖וּ הֲדָרָ֑יו וָשֳׁרָשָׁ֖יו לֹ֥א יִיבֵֽשׁוּ׃ כְּמוֹ־פְּרִ֕י אֲשֶׁ֛ר לֹ֥א יְכַלֶּ֖ה אׇרְח֥וֹת הֶאָדָֽם׃ וַֽיַּעֲבֹ֥ר אָדָ֖ם אֶת־מִצְוֹ֣ת בְּרָאֵ֑הוּ וַיֹּ֤אמֶר בֶּרְנַאֵל֙ אַל־אֲדֹנָ֔יו תְּנֵהוּ־נָ֖א לִֽי׃ וַֽיִּשְׁמַ֨ע אָדָ֜ם אֶת־שְׁאֵלָ֗תוֹ וַיִּקְרָ֣א בְּשֵׁ֣ם יֶהִוָ֮הֵ֮ וַיֹּאמַר֒ אָבִ֣י אָבִ֗י קָד֤וֹשׁ ׀ קָדוֹשׁ֙ קָד֔וֹשׁ יֶהִוָ֥הֵ צְבָא֖וֹת שְׁמֶ֑ךָ לֹ֚א תָּמ֣וּג מַלְכוּתֶ֔ךָ וּדְבָרֶ֕יךָ לֹ֥א יִגְרְע֖וּ לְאֹ֥רֶךְ שָׁנִֽים׃ וַיֹּאמֶ֣ר יֶהִוָ֮הֵ֮ אֵלָ֣יו לֵאמֹר֒ לַ֤יְלָה וָיוֹם֙ לֹא־יִדֹּ֣ם פִּ֔יךָ בֹּ֥קֶר וָעֶ֖רֶב לֹ֣א יְכַלֶּ֑ה עַד־יְמַלֵּא֙ מִדָּת֔וֹ בַּעֵ֥ת הַתּוֹלֵעָ֖ה לֹ֥א יְשֵׁנָֽה׃
Then God breathed into man the breath of life, and he became alive and stood before God, the Lord. God said to Adam: “Go and return.” And he went and returned. And God rejoiced[35] According to H.  that Adam walked in the Garden[36] The text here and elsewhere has ʾĒlyās. H has ʾĒlsā. It reflects, perhaps, the Greek Elysium.  of Pleasure[37] ”Garden of Pleasure” is a translation of the Hebrew gan ʿeḏen in order to guard it for forty-one days.[38] According to H. See also p. 38, where we read that Adam “had completed forty days in the land wherein he had been created.”   And God said: “May he eat and be satiated by the fruit of the trees that perish not and remain forever, on which (man) works not nor waters, and finds fresh fruit every year… its fruit will not cease; its leaves perish not, its splendor [disappears not], and its roots dry not out.[39] Paradise was such that it was not necessary for Adam to till the soil (Legends, 1, 71; 5, 31-32; A. Jellinek, “Seḏer gan ʿeḏen,” Beṯ Hammiḏraš [1853], 2. 52—53).  Like the fruit which ceases not are the ways of man.” But Adam transgressed the commandments of his Creator, and Běrnāʾēl said to his Lord: “Give him to me.”[40] 5!. This idea is fully developed in Test. of the Twelve Patriarchs in which Beliar and the spirits of Beliar were given power over the sinner. See also, Book of the Angels, p. 53.  Adam heard his request and invoked the name of God, saying: “Father, Father, Holy, Holy, Holy, [Lord of] Sabaoth is Thy name. Thy kingdom is not dissolved, Thy word will not be denied for the duration of the years.” God said to him: “Night and day shall thy mouth not be silenced [from praise of God], morning and evening may it not cease until its measure be full at a time when the worm sleeps not.”[41] This is an allusion to the last days when “the worm sleeps not and the fire is not quenched.” See below, pp. 16, 28. 
וַיַּ֖רְא יֶהִוַ֑הֵ כִּ֨י הָאָדָ֧ם עֹבֵ֛ר לַיְלָ֥ה וָי֖וֹם בְּי֥וֹם הַשַּׁבָּֽת׃ וַיֹּ֣אמֶר בֶּרְנַאֵל֮ בִּ֣י אֲדֹנָי֒ תְּנֵ֤נִי נָא֙ אֶת־אֲשֶׁ֣ר חָטָ֔א וַיַּעֲבֹ֥ר חֻקְּ֖ךָ וּמִצְוֹתֶ֑יךָ וַיִּ֖בֶז לִדְּבָרֶֽךָ׃ וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֵלָ֑יו אֶתֵּ֗ן כִּי֩ אֲשֶׁ֨ר בָּ֤ז לִשְׁמִי֙ וְנָשָׂ֣א אֶת־שְׁמִ֔י יְשֻׁלַּ֥ם עִמְּךָ֖ שְׁאֹֽלָה׃ וַיֹּאמר֥וּ הַמַּלְאָכִ֖ים אֶל־אָדָ֑ם לֵ֕ךְ וַעֲמֹ֖ד לִפְנֵ֥י יֶהִוַֽהֵ׃ וַיֵּ֤לֶךְ אָדָם֙ וַ֣יַּעֲמֹ֔ד לִפְנֵ֥י יֶהִוַ֖הֵ וַיֹּאמַ֑ר אֲדֹנָ֕י תְּנֵֽנִי־נָ֖א אֶת־שַׁבַּ֥ת הַקָּדֽוֹשׁ׃ וַֽיָּבֹ֖א בְּאֹ֣הֶל הָאֱלֹהִ֑ים וַֽיַּעֲמֹד֙ לִפְנֵ֣י יֶהִוַ֔הֵ אַרְבָּעִ֥ים וְאֶחָ֖ד יֽוֹם׃
God saw that man transgressed night and day on the Sabbath…[42] The text is corrupt   and Běrnāʾēl said: “O Lord, I beg Thee, give me the one who sinned, transgressing Thy law and commandments, and despised Thy word.” God said to him: “I give permission that he who despised my name and swore by my name be punished with thee in Hell.” The angels said to Adam: “Go and stand before God.” Adam stood before God [?] and said: “O Lord, give me the holy Sabbath.” He arrived in the tent of God and stood before God for forty-one days.[43] See above, n. 49. 
3. וַיַּפֵּל֩ יֶהִוַ֨הֵ אֱלֹהִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃ וַיִּ֩בֶן֩ יֶהִוַ֨הֵ אֱלֹהִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃ וַיּתְּנֶ֙נָּה֙ עַ֣ל מִשְׁכָּב֔וֹ וַיָּ֥קׇם אָדָ֖ם מִ֣שֵּׁנָת֑וֹ וַיַּ֕רְא וַֽיִּקַּ֖ח אֶת־אִשְׁתּֽוֹ׃ וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י וַתְּהִ֣י ׀ לִ֣י לְאִשָּׁ֗ה אֲשֶׁ֛ר נָתַ֥ן יֶהִוַ֖הֵ עֶזְרָ֥ה כְּנֶגְדִּֽי׃
3. [And the Lord caused a deep sleep to fall upon Adam, and he slept; and He took one of his ribs][44] The text is supplemented according to Gen. 2:21.  and closed up the flesh thereof instead.[45] The text has here wamalayālyāta, “and articulations.”  And from the rib which the Lord had taken from man He made a woman and brought her unto man and placed her at his bedside. Adam woke up from his sleep, looked about, seized his wife, and said: “This is now bone of my bone and flesh of my flesh; she will be my wife that God granted me to abide with me.”
וַיָּ֣קׇם הַנָּחָ֗שׁ בְּי֨וֹם שִׁשָּׁ֤ה עָשָׂר֙ לַחֹ֣דֶשׁ הַשֵּׁנִ֔י וַֽיָּבֹ֥א אֵל־הָאִשָּׁ֖ה וַיֹּ֣אמֶר לָ֑הּ מַ֤ה נָתוּן֙ לָ֔ךְ וּמָ֥ה נֶאֱסַ֖ר מִמֵּֽךְ׃ וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃ וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃ וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃ כִּ֚י יֹדֵ֣עַ אֱלֹהִ֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כֵּֽאלֹהִ֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃ וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃ וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵֽם׃ וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל יֶהִוַ֧הֵ אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יֶהִוַ֣הֵ אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃ וַיִּקְרָ֛א יֶהִוַ֥הֵ אֱלֹהִ֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃ וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃ וַיִּ֤חַר אַף֙ יֶ֣הִוַ֔הֵ וַֽיִּשְׁלָחֵ֖ם מִגַּ֣ן הָעֲלִיָּ֑ה וַֽיַּשְׁכֵּ֥ן מִקֶּ֖דֶם לְגַן־עֵֽדֶם׃
The serpent rose on the sixteenth day of[46] In Jubilees 3:17 the serpent came on the seventh day of the second month.  the second month and came to the woman and said to her:[47] See Gen. 3: 1—7.  “What did He allow you and what did He forbid you?” The woman said to the serpent: “We may eat [of all the fruit of the trees of the garden], but of the fruit of the tree [which is in the midst of the garden] God has said: ‘You shall not eat of it, lest you die.’” The serpent said: [“You shall not surely die,] for God knows that on the day you eat thereof your eyes shall be opened, and you shall know good and evil.” The woman saw the tree, took of the fruit thereof and did eat, and gave also to her husband. And they ate, and the eyes of them both were opened, and they knew that they were naked. And they heard God coming, and Adam and his wife hid themselves among [the trees of] the garden. And God said to Adam: “Where art thou?” And Adam said: “[I was afraid] because I was naked, and I hid myself.” God became angry and sent them forth from the Garden of ʾĒlyās[48] H has ʾĒldā. See also nn. 47, 66.  and (Adam) stayed in front of Edom.[49] This seems to correspond to Eden; cf. Gen. 3:24. 
4. וַֽיֵּאָסְפ֣וּ כְּאֶחָ֗ד תִּשְׁעִ֨ים וָתֵ֤שַׁע מַלְאָכִים֙ הָרִ֣אשׁוֹנִ֔ים וַֽיְפָאֲר֖וּ וַֽיִּשְׁבְּח֣וּ בֶּיהִוַ֑הֵ וַיֹּאמְר֗וּ מַ֨ה־נִפְלָ֤א יְחִידֶ֙ךָ֙ וּמַ֣ה־עַזָּ֣ה מַלְכוּתֶ֔יךָ וְנִפְלָ֥את חׇכְמֹתֶ֖יךָ נֶעֶרָֽצָה׃ וַיֶּ֣חֶרְד֔וּ לְמַ֖עַן כְּב֥וֹד קוֹלֽוֹ׃ אַתָּ֨ה ה֤וּא הַבּוֹרֵא֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ אַתָּ֣ה אֲדֹנָ֔י הַתַּ֥ם וְהַיָּשָׁ֖ר וְהַחַ֑י בְּפִ֗יהֶם יְשַׁבְּח֤וּ וִיפָאֲרוּ֙ אֶת־קְדֻשַּׁ֣ת שְׁמֶ֔ךָ הֶהָיָ֥ה וְהַהוֹוֶ֖ה וְהַיִּהְיֶֽה׃
4. Ninety-nine archangels gathered together, praised and exalted God, and said: “Thy wholeness is marvelous, Thy kingdom is mighty, the marvelousness of Thy wisdom is venerable.” They trembled because of the majesty of His voice (and said): “Thou art the Creator of Heaven and earth, Thou, Lord, the excellent, the just, and the living; with their mouth they exalt and praise the divinity of Thy name that is and will be.”
וַ֣יַּעַמְדוּ֩ לִפְנֵ֨י יֶהִוַ֤הֵ וַיֶּחֶרְד֔וּ וַֽיִּבְכּ֖וּ בְּכִיָּ֣ה מָרָ֑ה וַֽיְבַקְשׁ֖וּ לַחְמָֽם׃ וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֶל־הַמַּלְאָכִ֑ים הָעֲנָנִ֗ים יָבִ֤אוּ אֶת־לַחְמָם֙ בְּעִתּ֔וֹ וַאֲתֶּ֥ם תֹּאכְל֖וּ לָעֹלָֽם׃ וַֽיֹּאמְר֥וּ הַמַּלְאָכִ֖ים אַל־יֶהִוַ֑הֵ מָ֚ן ה֔וּא לַחְמְךָ֖ אֲדֹנָֽי׃ וַיֹּ֣אמֶר יֶהִוַ֮הֵ֮ אֶל־הַמַּלְאָכִ֒ים֒ לַחְמִ֗י הַפְּאֵ֛ר אֲשֶׁ֥ר יְפָֽארוּ־בִ֖י כׇּל־בְּרִיא֑וֹת וְאֶתֵּ֣נָה הַגֶּ֔שֶׁם לֶ֖חֶם לְכׇל־בָּשָֽׂר׃
They stood before God, trembling and weeping bitterly, and asked for their food. God said to the angels: “The clouds will bring your[50] The text has “their.”  food[51] See also below, p. 35. The allusion in these passages is probably to the mana which was thought to have been ground by the angels. Mana was also called “bread of the angels”; it will be set before them in the future world. (Legends, 3, 33, and especially 6, 17, in various notes.)  in its season, and you will eat forever.” The angels said to God: “What is Thy[52] The text has “your.”  food, O Lord?” God said to the angels: “My[53] The text has “their.”  food is the praise that all creatures bestow upon me, and I give the rain as food for all flesh.”
וַתִּזְעַ֣ק הָאָ֗רֶץ וַתֵּבְךְּ֙ בְּכִיָּ֣ה מָרָ֔ה וַתֹּ֕אמֶר תָּמִ֥יד יְבֵשָׁ֖ה אָנֹ֑כִי תְּנֵֽנִּי־נָ֣א אֶת־הַגֶּ֔שֶׁם יֶהִוַ֖הֵ בּוֹרְאֵֽנִי׃ וַֽיִּשְׁמַ֥ע יֶהִוַ֖הֵ אֶת־זַעֲקַ֣ת הָאָ֑רֶץ וַיֹּ֣אמֶר לָעֲנָנִ֔ים לְכ֖וּ וְהֵבִ֥יאוּ גֶּֽשֶׁם׃ וַיָּקֻ֙מוּ֙ וַֽיֵּלְכ֔וּ כְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה עֲלֵיהֶ֖ם יֶהִוַ֑הֵ וַיָּרֻ֗צוּ וַיִּקְחוּ֙ אֶת־מֵ֣י הָאֱלֹהִ֔ים אֶל־הַמָּק֖וֹם אֲשֶׁ֥ר שַׁלְּחָֽם׃ וַיּ֣וֹלֶךְ ׀ ר֣וּחַ עַזָּ֗ה מִתַּ֤חַת לָעֲנָנִים֙ לַהֲפִיצָ֔ם וַיֹּ֥אמֶר אֶל־הָעֲנָנִ֖ים תּוֹרִיד־נָ֣א הַמַּ֑יִם וַֽיַּעֲשׂ֕וּ כַּאֲשֶׁ֛ר צִוָּ֥ה עֲלֵיהֶ֖ם יֶהִוַֽהֵ׃ וַתֵּ֥שְׁתְּ הָאָ֖רֶץ וַתִּשְׂבָּ֑ע וַֽתִּבָּ֖רֵךְ אֶת־יֶהִוַֽהֵ׃ אַ֥ב הַהוֹדָא֖וֹת אָד֣וֹן הַעֹלָ֑ם אֲשֶׁ֥ר נְתָנָ֖נִי לַחְמִ֥י הַגָּֽשֶׁם׃ אֲפָאֲרָה֙ וַאֲכַבְּדָ֣ה אֶת־יֶהִוַ֔הֵ כִּי־לְךָ֥ נָאֶ֖ה לְהוֹד֥וֹת וּלְשַׁבֵּֽחַ׃ וַֽיּוֹפִ֨יעַ דֶּ֤שֶׁא יָרֹק֙ וַעֲצִ֣י הַשָּׂדֶ֔ה וְכׇל־ע֥וֹף הַשָּׁמַ֖יִם וְכׇל־בַּהֲמ֣וֹת הָאָ֑רֶץ שִׁבְּח֖וּהוּ כֻּלָּ֥ם יַחְדָּֽו׃
The earth shouted and wept bitterly and said: “I am always dry, give me rain, O Lord my Creator.”[54] This probably has a connection with the legend that the earth was also guilty of various misdemeanors and that it too had to suffer a tenfold punishment. One of them was that it had to wait to be watered by the rains from above.  God heard the cry of the earth and said to the clouds: “Go and bring rain.” The clouds rose and went as God commanded them; they ran and took the waters of God to the place where He sent them. God drove a strong wind beneath the clouds to disperse them, and He said to the clouds: “Let the water go down.” They did as God commanded them. The earth drank, was satiated, and blessed God: “O Father of praise, Lord of the world who gave me my food, the rain. I praise and glorify God to whom it is fitting to give praise and thanks.” Then the green grass and the trees of the plain appeared; and all the birds of the sky and all the animals of the earth praised Him all together.
5. וַיַּ֣עַשׂ אָדָ֔ם וַיִּקְרָ֥א אִשְׁתּ֖וֹ בְּשֵׁ֥ם חַוָּֽה׃ וַיָּ֙גׇר֙ בְּגַ֣ן הַלֵּדָ֔ה יָמִ֖ים רָבִּ֑ים וַ֖יּוֹלֵד בָּנִ֥ים וּבָנֽוֹת׃ וּמִסְפַּ֥ר הַבָּנִ֖ים תִּשְׁעָ֑ה וּמִסְפָּ֥ר הַבָּנ֖וֹת תִּשְׁעִֽים׃ וַיָּ֥מׇת אָדָ֖ם בְּצֶ֑דֶק וַיָּ֥קׇם שֵׁ֖ת אַחֲרָֽיו׃ וַיָּ֖מׇת שֵׁ֑ת וַיָּ֛קׇם אֱנ֥וֹשׁ אַחֲרָ֖יו וַיָּֽמׇת׃ וַיָּ֥קׇם אַחֲרָ֖יו קֵינָ֥ן וַיָּֽמׇת׃ וַיָּ֥קׇם אַחֲרָ֖יו מַהֲלַלְאֵ֥ל וַיָּֽמׇת׃ וַיָּ֥קׇם אַחֲרָ֖יו יֶ֥רֶד וַיָּֽמׇת׃ וַיָּ֥קׇם אַחֲרָ֖יו חֲנ֑וֹךְ וַחֲנ֖וֹךְ לֹ֥א מֵֽת׃ וַיְשִׂמֵ֤הוּ יֶהִוַ֙הֵ֙ בְּגַ֣ן הַלֵּדָ֔ה מֵאֲשֶׁ֖ר הֵנִ֥יס אֶת־אָדָֽם׃ וַחֲנ֖וֹךְ יִֽהְיֶה־שָׁ֑ם עַד־בִּיאָ֖ת הַגֹּאֵֽל׃
5. Adam made a… and he named his wife Eve. He stayed in (the Garden of) ʾĒldā[55] Also in Jubilees 3:32. Charles, ibid., p. 29, n. 32, questions whether ʾĒldā is not a corruption of the Hebrew moleḏah, so that “land of ʾĒldā” would mean “land of nativity.” Beer, Buch der Jubiläen, p. 15, speaks of Eldad but without further explanation.  numerous days and begat sons and daughters. The sons numbered nine[56] Also Jubilees 4:10. The names of the sons are given by Philo, Biblical Antiquities (trans. M. R. James, 1917). p. 76. This notion is unknown in the Agada.  and the daughters ninety. Adam died in justice[57] Gen. 5:6 ff.  and Seth succeeded him. Seth died, and Enosh[58] The text has Hēnos.  succeeded him and then died. Kenan succeeded him and then died. Mahalalel succeeded him and died. Jared succeeded him and died. Enoch succeeded then and died not.[59] This refers to Enoch’s translation to Heaven (I Enoch 70:1-4; ll Enoch 67:2).  God placed him in the Garden of ʾĒldā[60] See Jubilees 4:23, where the text adds that “there he writes down the condemnation and judgment of the world.”  whence He had driven Adam. And Enoch will be there until the Savior comes.[61] This is probably a Christian element. 
6. זֶ֚ה סֵ֣פֶר יִשְׂרָאֵ֔ל בִּגְדֻלָּ֕ה וּכְב֥וֹד הַשַּׁבָּ֖ת לְיִשְׂרָאֵֽל׃ וַֽיְקַדֵּ֤שׁ יֶהִוַ֙הֵ֙ אֶת־הַשַּׁבָּ֔ת וַֽיּפָאֲרָ֥הּ וַֽיּבָרְכָ֖הּ בְּר֥וּחַ הַקֹּֽדֶשׁ׃ וַ̇יְרוֹמְמָהּ֙ וַיְפָ֣אֲרָ֔הּ הָאָד֕וֹן כְּכׇל־אֲשֶׁ֥ר עָשָׂ֖ה לִבְרִיאוֹתָ֑יו הַשָּׁמַ֖יִם וְהָאָֽרֶץ׃ וַֽיְכַל֙ מִכׇּל־מְלַאכְתּ֣וֹ הַיַּמִּ֔ים וַיִּשְׁבֹּ֖ת בַּיּ֥וֹם הַשְּׁבִיעִ֑י וַיְכַנְּנֶ֖הָ הַשַּׁבָּֽת׃ וַיְבָ֧רֶךְ יֶהִוַ֛הֵ אֶת־י֥וֹם הַשְּׁבִיעִ֖י וַיְקַדֵּ֥שׁ אֹתֽוֹ׃ וַיֹּ֙אמֶר֙ בַּיּ֣וֹם הַזֶּ֔ה קִדְשׁ֖וּ אֶת־יֶהִוַ֑הֵ נָגִ֥ילָה וְנִשְׂמְחָ֖ה בַּיּ֥וֹם הַזֶּֽה׃ עִבְד֤וּ אֶת־יֶהִוַהֵ֙ בְּשַׁבָּ֔ת וְלָמָּ֥ה תַּעֲבֹ֖דוּ וְלָמָּ֣ה תִּגָּ֑עוּ כִּ֣י יֶהִוַ֗הֵ שָׁבַ֤ח וַֽיְפָאֵר֙ וַיְקַדֵּ֔שׁ אֶת־הַיּ֖וֹם הַזֶּֽה׃ אַחֲרֵ֥י מוֹתְךָ֖ מַ֥ה תֹּאמֵֽרוּ׃ בַּיּ֖וֹם הַה֑וּא ה֨וּא יוֹרִידְכֶ֧ם אֲשֶׁ֛ר לֹא־שָׁבְת֥וּ בַּשַּׁבָּ֖ת שְׁאֹלָה׃ וְהִ֤שְׁלִיכְכֶם֙ כִּבְשָׁ֣נָה הָאֵ֔שׁ וְהוֹלִיכְכֶ֕ם עַד־אֲשֶׁ֥ר הַתּוֹלֵעָ֖ה לֹ֣א יְשֵׁנָ֑ה וְהָאֵ֖שׁ לֹ֥א דּוֹעָֽכֶת׃ שָׁ֗ם תִּשָּׁפֵ֞ךְ אֵ֤שׁ הַכִּבְשָׁן֙ עַל־הַחַטָּאִ֣ים וְעַל־הָרְשָׁעִ֔ים מֵאֵ֥ין הֲפֻג֖וֹת יוּמַ֣ם וָלָ֑יְלָה וְלֹ֥א יָנ֖וּמוּ וְלֹ֥א יִשָּֽׁנוּ׃ וַֽיּוֹצִיאֲכֶ֖ם יֶהִוַ֑הֵ וַֽיִּתֵּ֣ן לְךָ֔ אֶת־הַשַּׁבָּ֖ת וְאֶת־רֹא֥שׁ הַחֹדֶֽשׁ׃ וּמָדְד֧וּ לְךָ֛ שְׁלֹ֥שׁ עֶשְׂרֵ֖ה בְּמִדָּתֶ֑ךָ אֲשֶׁ֖ר מַדֹּתֶֽם׃
6. This is the Book of Israel, concerning the greatness and the glory of the Sabbath of Israel. God sanctified the Sabbath, glorified it, and blessed it through the Holy Spirit. The Lord exalted and glorified it as He did all of His creation: the heavens and the earth. He finished His work in (six) days and rested on the seventh day and established it as the Sabbath.[62] Gen 2:1-3.  Therefore God blessed the seventh day and kept it holy, as He said: “Sanctify God on this day, let us be glad and rejoice on this day. Serve God on the Sabbath. Why then should you work and busy yourselves when God exalted, glorified, and sanctified this day? After your death, what excuse will you use? On that day, He will send into Hell those of you who did not rest on the Sabbath.[63] In Hell Moses sees the sinners who profaned the Sabbath and the holy days (M. Gaster, “Hebrew Visions of Hell and Paradise,” IRAS [1893]: P. 582).  He will cast you into the fiery furnace and will lead you where the worm sleeps not and the fire is never quenched.[64] Isa. 66:24; Apoc. Paul, Sec. 42 (James, p. 547).  There the fiery furnace will be poured out[65] The text has the negation ʾi-.  upon the sinners and the wicked, without pause, day and night; they will neither lie down nor ever sleep.[66] Legends, 2, 311; 3, 240.  God brought you and gave you the Sabbath and the New Moon. They will measure out to you thirteen (times more) with the measure you used.”[67] The text is corrupt. 
וְשָֽׂמְחָ֔ה צִדְקַ֥ת יֶהִוַ֖הֵ בַּשָּׁמָ֑יִם עִ֖ם שַׁבַּ֥ת יִשְׂרָאֵֽל׃ וְקָ֤ם הַשַּׁבָּת֙ מִשִּׁבְתָּ֔הּ בַּיּ֥וֹם הַשִּׁשִּׁ֖י בַּבֹּ֑קֶר וְיָרַ֧ד רֽוּחַ־יֶהִוַ֛הֵ בֵּין־שִׁבְעַ֥ת הַשָּׁמַ֖יִם וְעָֽלָה׃ וְהִ֣מְלִיכ֗וּהָ מַלְאָכִ֤ים הָרִאשׁוֹנִים֙ אֶת־שַׁבַּ֣ת יֶהִוַ֔הֵ וּפָשׁ֥וּ בִּרְנָנָ֖ה כֹּהֲנֵ֥י הַשָּׁמָֽיִם׃ וּבָ֖א ר֣וּחַ יֶהִוַ֑הֵ בַּיּ֥וֹם הַשִּׁשִּׁ֖י בְּשָׁעָ֥ה הַתְּשִׁעִֽית׃ וְהִמְלִיכ֗וּהָ תֵּשַׁ֧ע רִבּ֛וֹא מַלְאָכִ֖ים אֶת־שַׁבַּ֣ת יֶהִוַ֑הֵ וְיַרְדּ֖וּהָ מִֽמְּרוֹמִֽים׃ וּלְמַעֲנָ֡הּ הַכֹּ֣ל יִשְׂמְח֣וּ כַּ֠עֲגָלִ֠ים וְשָׂ֨מְח֤וּ כׇּל־מַלְאֲכֵי֙ הַשָּׁמַ֔יִם לְמַ֥עַן הַגְּדֻלָּ֖ה וְהַתִּפְאָ֑רֶת וּכְב֖וֹד שַׁבַּ֥ת יִהְוֶֽה׃ וַאֲהָב֖וּהָ נִשְׁמ֣וֹת הַחַטָּאִ֑ים לְמַ֥עַן תְּבִיאֵ֖ם מִשְּׁאֽוֹל׃ זוֹכְרִ֖ים אֶת־רָעָתָ֑ם אֲשֶׁ֥ר עָשׂ֖וּ בַּשַּׁבַּ֥ת יֶהִוַֽהֵ׃ וְלַאֲשֶׁ֣ר יָחֹן֮ וְיִתְפַּלֵּל֒ וְיִתֵּ֨ן צְדָקָ֜ה בַּשַּׁבָּ֗ת וּבַיּ֨וֹם רֹ֤אשׁ הַחֹ֙דֶשׁ֙ לְשַׁבַּ֣ת הַשַּׁבָּת֔וֹת יִסְלַ֖ח חַטֹּאותָ֑ם וְגַ֗ם אֲשֶׁ֞ר לֹ֨א מְבַקְּשִׁ֤ים נְקָמָה֙ עַ֣ל רֵעֵ֔יהֶם וְלֹ֥א שָׂמִ֖ים כַּ֥עַס בְּלִבָּֽם׃
God’s justice [?] will rejoice in Heaven with the Sabbath of Israel. The Sabbath will rise from her seat on Friday at dawn; the spirit of God will descend through the seven heavens and will then rise. Then the archangels will crown the Sabbath of God, and the priests of Heaven will leap for joy. The spirit of God will come on Friday at the ninth hour. Ninety thousand angels will crown[68] This reflects the appellations “Queen” and “Bride” found in agadic writings.  the Sabbath of God and will bring her down from on high. Because of her all will rejoice like calves, and all the angels of Heaven will be glad because of the greatness, the splendor, and the glory of the Sabbath of God.[69] ”It is the Sabbath of the Lord” (Lev. 23:3). Philo, “A Treatise of the Cherubim,” Sec. 26, The Works of Philo Judaeus (trans. C. D. Yonge [London, 1854]), I, 197, also says, “And on this account, too, Moses calls the Sabbath, which name being interpreted means ‘rest,’ the Sabbath of God.” See also, Troje, Sanbat, pp. 347 ff.  The Sabbath will look upon the souls of the just in the garden, and they will rejoice on Friday. He who observes, His laws, commandments, and the statutes of the judgment that God has given them upon the earth [will inherit eternal] life. The spirit of God will come into the garden, and the just will rejoice greatly because of the Sabbath of God. The souls of the sinners will love her in order that she may bring them out of Sheol. [They are afflicted] remembering the evil they did on the Sabbath of God. He who shows mercy, prays, and gives aims on the Sabbath and on the day of the New Moon[70] For the Festival of the New Moon, see Jubilees 6:23-28; Amos 8:5; and “New Moon,” JE, 9, 243-244. According to the [Beta Israel] themselves, “Moïse ordonne de faire le qʷērbān ou sacrifice de froment avec l’agneau d‘un an, et nos prêtres font ces deux sacrifices à chaque nouvelle lune et à chaque grande fête. L’adjonction du vin est ordonnée par Moïse; si nous en manquons, nous employons la bière” (Luzzatto, Mémoire, p. 54).  of the seventh Sabbath[71] The seventh Sabbath is greatly honored by the [Beta Israel] (Luzzatto, Mémoire, pp. 48-49; Aescoli, pp. 30-31). The Samaritans, too, honor the seventh Sabbath (H. Petermann, De Legibus Samaritanorum).  will have his sins forgiven,[72] To be read yāstasri according to H.  as will he who seeks not revenge upon others and places not resentment in his heart.
לֹֽא־תָּרִ֥יבוּ וְלֹֽא־תּוֹכִ֖יחוּ בְּשַׁבַּתִּ֑י אֲנִ֖י יֶהִוַֽהֵ׃ הִתְפַּלְּלוּ֙ לֶיהִוַ֣הֵ אֱלֹהֶ֔יךָ ׀ אֲשֶׁ֧ר בָּכֶ֛ם חֲטָאִ֖ים וּמוּמִ֑ים וּבַשַּׁבָּ֖ת תִּוָּשֵֽׁעוּ׃ כׇּל־מְכַבֵּ֥ד הַשַּׁבָּ֖ת וְהַמּוֹעֲדִ֑ים יְכַבְּדֵ֥הוּ בַּשָּׁמַ֖יִם יֶהִוַֽהֵ׃
Thou shalt not argue or dispute on my Sabbath.[73] See below, p. 20.  I am God. Pray to God, your Lord, you who have sins and faults, and you will be saved through the Sabbath. He who honors the Sabbath and the festivals, God will honor him in Heaven.[74] For the rewards promised to those who observe the Sabbath, see also, Legends, 3, 47, and passim
כָּאֳנִיָּ֤ה מְלֵאָה֙ וְאֵ֣ין יְנִיע֔וּהָ לְרֹ֥ב כֵּלֶ֖יהָ בָּ֑הּ וְאִ֕ם חֽוֹתְרִים־בָּ֖הּ כִּצְבִ֥י תָּרֽוּץ׃ כֵּ֚ן יוּקַ֔ל כׇּל־אֲשֶׁ֧ר ל֛וֹ רֹ֥ב חַטָּאִ֖ים מוּמִ֣ים וַעֲבֵר֑וֹת וּמְרַחֵ֥ם וּמִתְפַּלֵּ֖ל לֶיהִוַ֥הֵ בְּשַׁבָּֽת׃
Like a laden ship which none can move for the greatness of the goods therein but which when steered runs like a deer, even so will he be eased who has many sins, faults, and misdeeds but who showed mercy and prayed on the Sabbath of God.
וַיֹּ֨אמֶר יֶהִוַ֜הֵ אֶל־מִ֤יכָאֵל֙ הַמַּלְאָ֣ךְ הָרִאשׁ֔וֹן לֵךְ־רֵ֖ד שְׁאֹ֑לָה לְמַ֖עַן מְנוּחַ֥ת הַשַׁבָּֽת׃ וְכִ֨י־תָּק֤וּם הַשַּׁבָּת֙ מִיְּמִ֣ין יֶהִוַ֔הֵ בַּיּ֥וֹם הַשִּׁשִּׁ֖י בַּבֹּ֑קֶר קָמִ֧ים הַמַּלְאָכִ֛ים עִם־הַשַׁבָּ֖ת וּמַמְלִיכֶֽיהָ׃ וּמְשַׁבְּחֶ֥יהָ וּמְפָאֲרֶ֖יהָ וּמְכַבְּדֶ֑יהָ וִירֵאִ֥ים וַחֲרֵדִ֖ים מְאֹֽד׃ וְיוֹרְדִ֖ים מִן־הַשָּׁמַ֑יִם בַּיּוֹם֙ הַשִּׁשִּׁ֔י בְּשָׁעָ֥ה הַתְּשִׁעִ֖ית בָּעָֽרֶב׃ וְר֨וּחַ יֶהִוַ֜הֵ אוֹמֵ֣ר אֶל־מִיכָאֵ֗ל לֵ֥ךְ־רֵד֙ שְׁאֹ֔לָה לְמַעַ֛ן מְנוּחַ֥ת הַשַּׁבָּ֖ת נִבְחָרִ֑י לַהֲבִיאָם֙ אֶת־אֲשֶׁ֣ר בִּשְׁאֹ֔ל בְּשָׁעָ֣ה הַתְּשִׁעִ֔ית בָּעֶ֖רֶב בַּיּ֥וֹם הַשִּׁשִּֽׁי׃ וּמִיכָאֵ֣ל יוֹרֵד֮ שְׁאֹ֒לָה֒ וְהַמַּ֣לְאָכִ֗ים בַּיּוֹם֙ הַשִּׁשִּׁ֔י בְּשָׁעָ֥ה הַתְּשִׁעִ֖ית בָּעָ֑רֶב עַד־הַבֹּ֖קֶר בַּשַּׁבָּֽת׃ תִּשְׁעָ֥ה רִבּ֖וֹא מַלְאָכִ֣ים רִאשׁוֹנִ֑ים וְרִיבֵ֥י רִבְב֖וֹת צְבָא֥וֹת עִמּֽוֹ׃ וְהֵם֙ יוֹרְדִ֣ים שְׁאֹ֔לָה לַהֲבִיאָ֖ם אֶת־אֲשֶׁר־בּ֑וֹ מִן־הַיּ֥וֹם הַשִּׁשִּׁ֖י בְּשָׁעָ֥ה הַתְּשִׁעִֽית׃ וַיִּתְּנ֙וּהוּ֙ מְנוּחָ֔ה לְנַפְשׁ֖וֹת אָדָ֑ם עַד־הַבֹּ֖קֶר בַּיּ֥וֹם הָרִאשֽׁוֹן׃ וְכִ֗י יוֹצְאִ֕ים כֵּ֥ן יְשַׁמֵּ֖ם שְׁאֹ֑ל כְּאִשָּׁ֧ה עֲזוּבָ֛ה וְגַם־אַ֖יִן בְּגֵּ֥יהִנּֽוֹם׃
God said to the archangel Michael: “Go down to Sheol for the sake of the Sabbath rest.” When the Sabbath rises from the right hand of God, Friday at dawn, the angels rise immediately with the Sabbath and crown her. While they praise, glorify, and honor her, they fear and tremble greatly. They descend from the heavens on Friday at the ninth hour of the evening. The spirit of God says to Michael: “Go down into Sheol for the sake of the rest of the Sabbath, my appointed one,[75] The text has “at the ninth hour of the evening of Friday.”  in order to bring out those who are in Sheol.”[76] That the sinners leave Hell on the Sabbath and are not punished on that day is well known in Jewish writings (M. Caster, “Orḥot ḥayyim,” JRAS [1867], p. 604: “on the eve of the Sabbath, the sinners are led to two mountains of snow where they are left until the end of the Sabbath, when they are taken back and returned to their former places”); see also, A. Jellinek, Beṯ Hammiḏraš (1853), I, 74, 148; Legends, 4, 201; 5, 112. For more rabbinical material see Strack-Billerbeck, Kommentar, 4, 1076, 1082-1083; L. Lévy, “Le Repos sabbatique des âmes damnés,” REJ, 25, 1-15. Troje, Sanbat, p. 336, sees here a gnostic influence. The same belief is found in some Christian sources which state that the souls rest on Sunday, and in Moslem eschatology, which says that the souls rest on Friday (Asin, Islam, pp. 223 ff.; see also, Arturo Graf, Mitti, leggende e superstizioni del Medio Evo [1892], l, 241 ff.).  Michael thereupon descends into Sheol with the angels on Friday at the ninth hour until the following Sabbath morning. Ninety thousand archangels and thousands and myriads of their hosts are with him. They descend into Sheol to bring out those who are in it, beginning on Friday at the ninth hour. The angels give rest to the souls of men until Sunday morning.[77] This may also reflect the Christian idea that the souls of the damned rest on Sunday. We read, however, in J. A. Eisenmenger, The Traditions of the Jews (1734), 2, 281: “It is recommended that one leave a table covered with provisions and decent furniture, to stand, as in readiness for company, till Sunday morning.”  When they leave Sheol remains desolate, like an abandoned wife; even so is Hell empty.
כׇּל־אֲשֶׁ֗ר לֹ֨א שׁוֹמְרֵ֤י הַשַּׁבָּת֙ וְהַ֣מּוֹעֲדִ֔ים וְרָאשֵׁ֥י הַחֹדֶ֖שׁ וְהַחַטָּאִ֑ים הִנֵּה֙ תֹּאכֲלֵ֣נוּ הַתּוֹלַ֔עַת וּבִשְׁא֖וֹל יִשְׁאָֽרוּ׃ וַיִּזְעֲק֖וּ לֵאמֹ֑ר אַ֨ל־תַּ֤עַזְבֵנוּ֙ מִ֣יכָאֵ֔ל כִּ֥י לְבָדֵ֖ינוּ נִשְׁאָֽרוּ׃ וַֽיִּשְׁמַ֨ע מִ֤יכָאֵל֙ אֶת־קִינ֣וֹת הַחַטָּאִ֔ים וְדִ֖בְרֵיהֶ֑ם וַֽיֹּ֥אמֶר אֲלֵיהֶ֖ם אַ֥יֵּכֶֽם׃ וַיַּ֧עַן אֶל־מִֽיכָאֵ֛ל כִּי־מְחַנֶּ֥קֶת גֵּיהִנּ֖וֹם אֶת־גְּרוֹנֵ֑נוּ וְלֹ֥א נְדָבֵּ֖רָה עִמֶּֽךָ׃ וְנֶ֥פֶשׁ אָמַ֖ר אֶל־מִ֣יכָאֵ֑ל כִּ֛י הִצְרִ֥יעָה גֵּיהִנּ֖וֹם אֶת־גְּרוֹנֵֽנוּ׃
They who observe not the Sabbath, the festivals, and the New Moon,[78] The whole passage is translated according to H.  and the (other) sinners, are eaten by worms[79] I Enoch 46:6; Apoc. Peter, Akhm. Fr., Sec. 25 (James, p. 509). For the rabbinical literature, see Strack-Billerbeck, Kommentar, 4, 1076, 1080.  and remain in Sheol. They shout, saying: “Abandon us not, O Michael; we remain alone.” When Michael hears the lamentations and the words of the sinners,[80] Some obscure words follow.  he says to them: “Where are you?” They answer Michael: “Hell has strangled our throats so that we may not speak with thee.” [Another] soul says to Michael: “Hell has scaled our throats.”[81] An obscure passage follows. 
וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֶל־מִ֣יכָאֵ֑ל לֵ֗ךְ וְהוֹצִ֨יא אֶת־נַפְשׁ֤וֹת הַצַּדִּיקִים֙ אֶל־תּ֣וֹךְ הַגַּ֔ן בַּשָּׁעָ֥ה הַתְּשִׁעִ֖ית בַּיּ֥וֹם הַשִּׁשִּֽׁי׃ וַֽיֵּ֣לֶךְ מִיכָאֵ֔ל כַּאֲשֶׁ֥ר צִוָּ֖הוּ יֶהִוַֽהֵ׃ וַֽיֶּאֱסֹ֖ף אֶת־נַפְשׁ֣וֹת הַצַּדִּיקִ֑ים וַֽיְבִיאֵ֖ם לִפְנֵ֥י יֶהִוַֽהֵ׃ וַֽיֹּאמֶ֣ר יֶהִוַהֵ֮ בְּרוּכִ֣ים אַתֶּם֒ וַֽיְבָרֲכֵ֗ם אָדוֹן֙ הַשָּׁמַ֣יִם וְהָאָ֔רֶץ וַ֨יִּתֵּ֤ן עֲלֵיהֶם֙ חֵ֣ן וָחֶ֔סֶד וַֽיַּלְבִּשֵׁ֖ם בְּבִגְדֵ֣י חַיִּ֑ים וַֽיְבִיאֵ֖ם אֶל־מַלְכ֥וּת הַשָּׁמָֽיִם׃ וְלַצַּדִּיקִ֞ים אֲשֶׁ֣ר ׀ לֹ֣א חָטָ֗אוּ בְּצֵ֤את נַפְשָׁם֙ מִבְּשָׂרָ֔ם יְקַבְּצֵ֥ם יֶהִוַ֖הֵ לְצִדְק֑וֹ וְנִרְאֶ֤ה לָהֶם֙ בִּכְבֹד֔וֹ וְהֵאִ֧ירוּ פְּנֵיהֶ֛ם כְּא֥וֹר הַחַמָּ֖ה שִׁבְעָתָֽיִם׃ וַאֲשֶׁ֨ר חָזְר֜וּ אֶל־יֶהִוַ֗הֵ וְשָׁ֙בוּ֙ מֵחַ֣טֹּאותָ֔ם מַרְאֵיהֶ֖ם כְּמַרְאֶ֣ה הַכּוֹכָבִ֑ים וּכְמַרְאֶה֙ מַזָּ֣ל הַכְּסִ֔יל וּכְמַרְאֶ֖ה הַבָּזָֽק׃
God said to Michael: “Go and bring the souls of the just into the garden, at the ninth hour on Friday!” Michael went as God commanded him. He gathered the souls of the just and brought them before God. God said: “Be blessed,” and the Lord of Heaven and earth blessed them, gave them favor and grace, dressed them in garments of life,[82] I Enoch 62:16; Asc. Is. 8:26; 9:8; 11:14.  and brought them into the Heavenly Kingdom. And as for those of the just who had committed no sins when their souls left the body, God gathers them each according to His justice; He appears to them in His glory while their faces shine seven times brighter than the sun. Those who turned to God and repented of their sins have the appearance of the stars,[83] The face shining as the sun and the stars is well known in apocryphal writings: II Enoch 66:7; II Baruch 51:10; IV Ezra 7:97, 125.  of Orion, and of the lightning.
וַתֹּ֣אמֶר ׀ שַׁבַּ֣ת יִשְׂרָאֵ֗ל אֶל־יֶהִוַ֧הֵ אֲדֹנָ֛י שָׁמַ֥יִם וָאָ֖רֶץ לֵאמֹ֑ר הֵבֵאתִ֤יךָ אֶת־הַמַּאֲמִינִים֙ בִּ֣י וּבְךָ֔ וְחֽוּסָה־נָ֥א עֲלֵיהֶ֖ם לְמַעֲנִֽי׃ וַיַּ֤עַן יֶהִוַ֙הֵ֙ וַיֹּאמַ֔ר אֲרַחֵ֥ם עֲלֵיהֶ֖ם לְמַעֲנַ֑יִךְ וַֽיְשַׁלְּחֵ֣ם מִפָּנָ֔יו בְּלֹ֥א בוּשָׁ֖ה וּבְלֹ֥א כְלִמָּֽה׃
The Sabbath of Israel said to God, the Lord of Heaven and earth: “I brought Thee those who believe in me and Thee, show mercy to them for my sake.” God answered the Sabbath: “I pity them for thy sake,” and He sent them away without shame or humiliation.[84] Mediation and intercession are known themes in all faiths: see A. J. Maclean, “Intercession,” Enc. Rel. Ethics, 7, 382—385. For the Old Testament see instances such as Job 5:1; 33:23; Zech. 1:12, etc. On mediation in the apocryphal writings see Volz, Eschatologie, index under “Fürbitte,” and W. O. E. Oesterley, Jewish Doctrines of Mediation (1910). The Sabbath as mediator seems to be a specific [Beta Israel] element; cf. “Un Falacha disait à M. d’Abbadie: ‘Marie est la médiatrice des chrétiens, notre médiateur est le Samedi'” (Lumtto. Mémoire, p. 47). For Ugaritic see now J. Obermann, “How Daniel Was Blessed with a Son,” JAOS, Offprint Series, No. 20 (1946), pp. 13, 28 f. 
אֵ֥ין חֵ֛לֶק לְבֶן־אָדָ֖ם בְּגַ֣ן עֵ֑דֶן כִּי־אִ֥ם יֶהִוַ֖הֵ וּשְׁכִינָתֽוֹ׃ הֲלֹ֣א ׀ הִ֣יא נַחֲלַ֗ת מְשַׁ֨מְּרֵ֤י גּוּפָיו֙ בְּטׇהֳרָ֔ה לַ֥בְּתוּלָ֛ה אֲשֶׁ֖ר לֹא־יָ֣דַע אִ֑ישׁ וְלַאִ֨ישׁ אֲשֶׁ֤ר לֹא־יָדַע֙ אִשָּׁ֔ה מִנְּעוּרָיו֙ עַד־ס֣וֹף יוֹמָ֔יו וְלֹ֥א לָקַ֖ח אִשָּֽׁה׃
There is no seat for anyone in Paradise save by (the will of) God, by His Holy Spirit. It is destined for those who kept their body in purity,[85] Baruch, p. 65. The text has a negation.  for the virgin who knew not a man, and for the man who knew not a woman from his youth until the end of his days and who married not.[86] The passage is corrupt. 
כֹּהֲנֵ֨י הַשָּׁמַ֜יִם יָבִ֣יאוּ קְטֹ֗רֶת לִפְנֵי֙ כִּסֵּ֣א כְּבוֹד֔וֹ בְּכׇל־זְמַ֥ן תָּמִ֖יד מֵאֵ֥ין הֲפֻג֑וֹת וַיֹּאמֶ֨ר יֶהִוַ֜הֵ בֹּאַכֶ֣ם בַּמֶּרְחָ֗ב אֶל־תּוֹךְ֙ מַלְכ֣וּת הַשָּׁמַ֔יִם אַתֶּ֤ם אַנְשֵׁי־צֶ֙דֶק֙ וְטׇהֳרֵ֣י־גּ֔וּף שׁוֹמְרֵ֛י מֵעָ֥שׁוֹת־חֵ֖טְא וְצוֹפֵ֥י־נָפְשֵׁיכֶֽם׃ בֹּא֛וּ כׇּל־אֲשֶׁ֥ר אֵין־בָּכֶ֖ם חֻצְפּ֥וֹת וְתַהְפּוּכֽוֹת׃
The priests of Heaven bring incense before His holy throne at all times, without pause, and God says: “Enter with them openly into the Heavenly Kingdom, you, men just and pure in body (who keep) from committing sins, and watch over your souls. Come, you who are in no respect willful or perverse.”
כִּי֩ יָבֹ֨א י֤וֹם יֶהִוַ֙הֵ֙ הָאַחֲר֔וֹן בְּת֥וֹךְ רָ֖עַשׁ וּבְרָקִ֑ים וְה֣וּא יוֹשֵׁ֗ב עַל־שְׁנֵ֨ים עָשָׂ֤ר כִּסְּאוֹתָיו֙ לִשְׁפֹּ֔ט ה֛וּא יַ֥עֲשֶׂה־חֶ֖סֶד בְּכׇל־אוֹהֲבָֽיו׃ כָּאָמ֞וּר בְּסֵ֣פֶר מִשְׁפָּט֗וֹ כׇּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִ֑י וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קׇדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִֽי׃
When God comes on the last day in the midst of earthquakes and thunderbolts,[87] Sib. Oracles, 5:345. See also, Volz, Eschatologie, pp. 318 ff.  seated upon His twelve thrones[88] Allusions to the throne of God are found in the Old Testament (Ps. 9:5, etc.) and in the apocryphal literature (Voiz. Eschatologie, p. 276), but nowhere are twelve thrones mentioned. Halévy, Těʾězāza, p. 141, n. 1, suggests that this number corresponds to the twelve tribes of Israel. However. twelve thrones of the apostles occur in the New Testament (Luke 22:30) and are also mentioned in the Book of Bartholomew (p. 185).  to judge, He will be faithful to those who love Him. As He said in the Book of the Law: “All those who keep my Sabbath and profane it not are my chosen sacrifice and offerings.”
וְטַ֙עַם֙ שַׁבָּ֔ת ה֖וּא כִּי־אֲנִ֥י יֶהִוַֽהֵ׃ לֹ֚א הַיּ֔וֹם אַ֖ךְ אֲנִ֣י ה֑וּא נְאֻ֖ם־יֶהִוַֽהֵ׃
Sabbath means: I am God. “It is not the day, but I (who say it),” says God.[89] A very interesting passage and difficult to interpret. Halévy, Těʾězāza, p. 141, n. 2, explains it the following way: “Peut-être: Sanbat signifie: ‘Je suis Dieu’ (c’est-à-dire: En acceptant le Sabbat, vous m’acceptez comme votre Dieu); ce n’est pas le jour qui dit: ‘Je suis Dieu,’ c’est Dieu qui dit cela de lui-même. Cette remarque semble vouloir empêcher Ia déification réelle de Sanbat.” See also, Abba Elijah, p. 45. 
וְהָאֲנָשִׁים֮ אֲשֶׁ֣ר יָצְא֣וּ מִשְּׁאוֹל֒ בִּגְרוֹנָ֤ם אֲסוּרִים֙ בְּכַ֣בְלֵי אֵ֔שׁ וְהַנְּפָשׁ֕וֹת אֲשֶׁ֥ר הֱבִיאָ֖ם מִיכָאֵ֑ל הִנֵּ֨ה בּוֹרְחִ֤ים וְרָצִים֙ וְלֹ֣א יָנ֔וּחוּ בֵין־י֖וֹם וּבֵ֥ין־לָֽיְלָה׃ וַֽיַּשִּׂ֞גוּ נַפְשׁ֣וֹת הַחַטָּאִ֗ים אֲשֶׁ֨ר הֱבִיאָ֤ם מִֽיכָאֵל֙ מִשְּׁא֔וֹל בַּיּ֥וֹם הַשִּׁשִּׁ֖י עַד־יַ֣רְכְּתֵי אָ֑רֶץ וְהֵ֧ם אוֹמְרִ֣ים בִּלְבָבָ֗ם כִּי־ע֖וֹד אֵינָ֥ם לָשֽׁוּב׃ וַֽיְבִיאֵ֣ם מִ֣יכָאֵ֔ל מֵא֥וּר הַכִּבְשָׁ֖ן אֲשֶֽׁר־לֹ֣א יִכְבֶּ֑ה וַֽיָּרֻ֛צוּ קֵ֥דְמָה וְיָ֖מָּה וְנֶ֥גְבָּה וּצְפֽוֹנָה׃ וַיֹּ֤אמֶר מִֽיכָאֵל֙ אֶל־נַפְשׁ֣וֹת הַחַטָּאִ֔ים לְכֽוּ־לָכֶ֖ם מִיּ֣וֹם הַשִּׁשִּׁ֑י וַיֵּלְכ֛וּ י֥וֹם הַשִּׁשִּׁ֖י כְּמִצְוַ֥ת יֶהִוַֽהֵ׃
The men who came out of Sheol, with their necks tied in chains of fire, and the souls that Michael brought out, flee and run and rest neither day nor night. The souls of the sinners that Michael brought out of Sheol on Friday reach the limits of Heaven and earth, and it seems to them that they will never more return. Michael brings them out of the fiery furnace that is never quenched, and they run from east to west, to the south and to the north. And Michael says to the souls of the sinners: “Come, beginning Friday,” and they move on Friday by God’s order.
וְט֕וֹב הָרָעָ֥ה הַזֹּא֖ת מֵרֵעַ֣ת שְׁא֑וֹל וְט֕וֹב לִשְׁמֹ֧ר שַׁבָּ֛ת וְי֥וֹם רֹאשׁ־הַחֹ֖דֶשׁ מֵרֶ֥דֶת שְׁאֹֽלָה׃ אַ֣ךְ אִ֣ם נִשְׁמֹר֮ מְנוּחַ֣ת שַׁבַּ֣ת יֶהִוַהֵ֒ וְלֹ֗א נִ֨תְפַּלֵּ֤ל וְנַעֲבֹד֙ לְמֶ֣לֶךְ הָעוֹלָ֔ם כׇּל־י֥וֹם וָלַ֖יְלָה שָׁעָ֣ה בְּשָׁעָ֑ה אִם־כֵּן מִי יְסַפֵּר רָעַת גֵּיהִנּוֹם בָּעוֹלָם הַזֶּה׃
This punishment is preferable to Sheol, and it is better to keep the Sabbath and the day of the New Moon than to go down into Sheol.[90] The text is somewhat obscure.   If we observe the rest on the Sabbath of God, without praying to and worshiping the celestial King, day and night, at every hour, who will tell the punishment of Hell in this world?
מַלְאֲכֵ֨י הַשָּׁמַ֜יִם אוֹמְרִ֗ים
קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יֶהִוַ֣הֵ צְבָא֑וֹת
מְלֹ֥א כׇל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃
צִבְא֥וֹת הַמַּלְאָכִ֖ים יְשַׁבְּח֣וּהוּ וְאוֹמְרִ֑ים
בֶּן־אָדָ֤ם בֶּן־אֲדָמָה֙ שָׁד֔וּד
וַאֲשֶׁ֥ר לֹא־יָמ֖וּת יְנַצֵּ֥חַ לָנֶֽצַח׃
הַ֤לְּלוּ יָהּ֙ הַ֣לְּלוּ יָ֔הּ הַ֖לְּלוּ יָ֑הּ
יִתְקַדָּ֛שׁ וְיִתְהַלָּ֥ל וְיִתְגַּדָּ֖ל לְעֹלָ֥ם וָעֶֽד׃
The angels of Heaven say:
“Holy, Holy, Holy, the Lord of Sabaoth;
The whole earth[91] Taken from H.  is full of Thy praise.
The hosts of the angels praise Him and say:
The human kind, the earthy one, is vanquished[92] Halévy, Těʾězāza, p. 142, translates, “L’homme mortel et formé de poussière a été vaincu,” and adds, “Il est impossible de méconnaître le caractère spiritualiste et décidemment antichrétien de cette profession de foi mise dans la bouche des anges.” 
He who dies not forever is victor.
Hallelujah, Hallelujah, Hallelujah!
He is holy, praised, and glorified forever.”
7. אֵ֚לֶּה מִצְוֹ֣ת הַשַּׁבָּ֔ת אֲשֶׁ֖ר כָּתַ֣בְתִּי לָ֑ךְ וְכׇל־חֻקִּ֥י הַשַּׁבָּ֖ת וּמִשְׁפָּטֶֽיהָ׃ שֵׁ֤שֶׁת יָמִים֙ תַּֽעֲבֹ֔ד וְעָשִׂ֖יתָ כׇּל־מְלַאכְתֶּֽךָ׃ וְיוֹם֙ הַשְּׁבִיעִ֔י שַׁבָּ֖ת לַיהֹוָ֣ה אֱלֹהֶ֑יךָ
7. These are the commandments of the Sabbath that I Wrote for thee, and all the laws and prescriptions of the Sabbath.[93] Jubilees 50:6 ff. 
לֹֽא־תַעֲשֶׂ֨ה כׇל־מְלָאכָ֜ה אַתָּ֣ה ׀ וּבִנְךָ֣ וּבִתֶּ֗ךָ עַבְדְּךָ֤ וַאֲמָֽתְךָ֙ וּבְהֶמְתֶּ֔ךָ וְגֵרְךָ֖ אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃ כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃
Six days shalt thou labor, but the seventh day is the Sabbath of the Lord, your God. In it you shall do no work, neither you, nor your women, nor your sons, nor your daughters, nor your menservants, nor your maidservants, nor your cattle, nor your family, not the strangers that are with you.[94] Exod. 20:9-10.  He who labors in it shall die.[95] Exod. 35:2. 
כׇּל־הַ֣מְּחַלֵּ֔ל בַּיּ֥וֹם הַזֶּ֖ה יוּמָֽת׃
He who profanes this day [shall die].[96] On the [Beta Israel] rules concerning the Sabbath see Aescoli, pp. 30-39; for the rules observed by the Zadokite sect see Ginzberg, Jüdische Sekte, pp. 152 ff.  
כׇּל־הַשּׁוֹכֵ֣ב עִם־אִשְׁתּ֔וֹ בַּשַּׁבָּ֖ת יוּמָֽת׃
He who lies with his wife on the Sabbath shall die.[97] This is not recommended by Jewish law but is practiced by the Karaites and Samaritans (Beer, Buch der Jubiläen, pp. 53-54); for the [Beta Israel] see Luzzatto, Mémoire, p. 46. See also, F. Bohn, Der Sabbat im Alten Testament (1903), pp. 77-80, Jubilees, p. 259, n. 8. 
כׇּל־הַמִּ֨תְוַכֵּ֜חַ וְהַמְּדַבֵּ֣ר בְּקוֹל־רָ֗ם וְהַ֤מְקַבֵּשׁ֙ רִ֔יב כׇּל־הַמּוֹכֵ֖ר וְהַ֣קּוֹנֵ֑ה בַּיּ֥וֹם הַזֶּ֖ה יוּמָֽת׃
He who argues or speaks aloud[98] ”Dès que l’aurore de samedi a paru on ne parle qu’à demi voix” (Luzzatto, Mémoire, p. 45). Speaking loud, making noise, and playing music are prohibited on the Sabbath; for the passages in talmudic literature see E. G. Hirsch, “Sabbath,” JE, 10, 593.  or seeks[99] To be read xasis instead of gasis a quarrel, he who buys or sells on that day, shall die.
כׇּל־הַשּׁוֹאֵ֤ב מַ֙יִם֙ מִמַּעְיַ֣ן חַיִּ֔ים וְכׇל־הָרָבִ֥ים וְהַמְּקַלְּלִ֖ים וְהַמְּחַלְּלִ֑ים בַּיּ֥וֹם הַזֶּ֖ה יוּמָֽת׃
He who draws water from a streaming spring[100] Jubilees 50:8; Zadokite Work 13:11; it is it is also forbidden by the Karaite sect (J. M. Jost, Geschichte des Judentums, 2, 304). For the [Beta Israel] see Luzzatto, Mémoire, p. 45.  or who argues or curses or blasphemes on that day shall die.
כׇּל־הַמֵּנִ֨יחַ מֵעָשׁ֜וֹת בַּיּ֣וֹם הַשִּׁשִּׁ֗י כׇּל־אֲשֶׁ֕ר יֹאכַ֥ל וְיִשְׁתֶּ֖ה וְיִתֵּ֑ן כׇּל־הַשּׁוֹכֵ֖ב יוּמַֽת׃
He who prepares not on Friday what he will eat, drink, or give [on the Sabbath],[101] Jubilees 2:29; 50:9, Zadokite Work 13:8.  who lies… shall die.
כׇּל־הַנּוֹשְׂאֵ֣י מַשָּׂ֔א כׇּל־אֲשֶׁר֙ לוֹקֵ֣חַ מֵאׇהֳל֔וֹ וּמֵבִ֥יא בּ֖וֹ יוּמַֽת׃
He who carries anything, who takes something from his tent or brings something into it, shall die.[102] Jer. 17:21-22; Jubilees 2:30; see also, Legends, 4, 114; 6, 327. Several words are obscure. 
כׇּל־מְלָאכָ֣ה וְכׇל־עֲבוֹדָ֔ה לֹא־תַּעֲשׂ֖וּ בַּשַּׁבָּ֑ת כִּי־אִ֥ם עָשִׂ֖יתָ בַּשִּׁשִּֽׁי׃ שַׁבָּ֣ת ׀ הִ֣יא הַיּ֗וֹם לֶאֱכֹ֤ל וְלִשְׁתּוֹת֙ וְלִשְׂבֹּ֔עַ וּלְהִתְמַלֵּ֣א בְּמַשְׁקֶ֔ה וְלָנ֧וּחַ וְלִלְמֹ֛ד וְלִשְׁכַּ֥ב וְלִשְׁקֹ֖ט וְלִשְׂמֹ֣חַ וְלִסְג֑וֹד וְלִרְחֹ֖ק מֵעָשׁ֥וֹת כׇּל־מְלָאכָֽה׃
You shall do no work whatever on the Sabbath but (use) that which you prepared [on Friday]. Sabbath is the day on which to eat, to drink, to be satiated, to be filled with drink,[103] To be read rawiy as in A instead of nawim of H.  to rest…[104] For Jewish writings on this subject see Strack-Billerbeck, Kommentar, 1, 611; 2, 202.  to study,[105] Legends, 6, 70, n. 360; J. L. Baruch, Sefer haššabbaṯ (Tel Aviv, 1936), pp. 27-28, where the talmudic and agadic writings are cited.  to lie down, to be quiet, to celebrate, and to worship without doing any work.
וַֽ֠יְבָרְכֵ֠הוּ יֶהִוַ֨הֵ אֱלֹהֶ֜יךָ אֵ֣ת ׀ אֲשֶׁ֣ר נָתַן־לָ֗ךְ כְּי֤וֹם מוֹעֵד֙ וְי֣וֹם עֵדָ֔ה כְּי֥וֹם קָד֖וֹשׁ וְי֣וֹם מְבֹרָ֑ךְ לְכׇל־יִשְׂרָאֵ֖ל לְכׇל־הַיַּמִּֽים׃ כִּ֥י גָּדוֹל֙ פְּעֻלַּ֣ת יֶהִוַ֔הֵ אֲשֶׁ֥ר נָתַ֖ן לְיִשְׂרָאֵ֑ל אֶת־אֲשֶׁ֧ר לֶאֱכֹ֛ל וְלִשְׁתּ֥וֹת וְלִשְׂבֹּ֖עַ וּלְהִתְמַלֵּ֥א בְּמַשְׁקֶֽה׃ הַיּ֨וֹם הַזֶּ֜ה מִ֣קְרָא קֹ֗דֶשׁ לִשְׁבּוֹת֙ מִכׇּל־מְלֶ֣אכֶת אָדָ֔ם ח֚וּץ מִלְּהַקְרִ֤יב זְבָחִים֙ וּקְטֹרֶ֔ת וְקׇרְבָּ֥ן וּמִנְּחָ֖ה לִפְנֵ֣י יֶהִוַ֑הֵ בְּשַׁבָּת֥וֹת וּבְמוֹעֲדִ֖ים וּבְי֥וֹם רֹאשׁ־הַחֹֽדֶשׁ׃ אֶת־כׇּל־זֶ֖ה תַּעֲשׂ֣וּן בַּשַּׁבָּ֑ת בְּמִקְדַּשׁ֙ יֶהִוַ֣הֵ אֱלֹהֶ֔יךָ לְמַ֖עַן יְכַפֵּ֥ר עַל־יִשְׂרָאֵֽל׃ קׇרְבָּנִים֙ בְּמ֣וֹעֲדֵיכֶ֔ם כְּצִוָּ֥ה עָלֶ֖יךָ בְּכׇל־י֣וֹם וָי֑וֹם לְאַזְכָּרָ֧ה לְהַקְרִ֛יב לִפְנֵ֥י יֶהִוַ֖הֵ לִרְצוֹֽנוֹ׃
God, your Lord, blessed [that day] that He gave you as a festival, a day of government [?], a holy day, and a blessed day. [He gave it] to all Israel, for all your days. For great is the deed of God who gave to Israel (that day on which) to eat, to drink, to be satiated, and to be filled with drink. This day is a festival, to rest from all human labor save the bringing of sacrifices, incense, offerings, and gifts before God on the Sabbaths,[106] Legends, 3, 196, 201, 209; Jubilees 50:10-11.  the festivals, and the day of the New Moon. You shall do this on the Sabbath in the sanctuary of God, your Lord, in order that He may forgive Israel. The offerings (shall be brought) at your festivals, as He commanded you, one day after another, as a memorial offered before God, who will accept them…
כׇּל־עוֹבֵ֨ד בְּשַׁבָּתִּ֜י כׇּל־יוֹצֵ֣א ׀ וְהוֹלֵ֣ךְ בַּדֶּ֗רֶךְ וְעוֹבֵד֙ בְּשָׁדֵ֣הוּ וּבְבֵית֔וֹ וּמְבַעֵ֥ר אֵ֖שׁ וְיוֹשֵׁ֥ב בַּשָּֽׁמֶשׁ׃
He who works on my Sabbath, travels or goes on a journey,[107] Jubilees 50:12, derived from Exod. 16:29. For the [Beta Israel] see Luzzatto, Mémoire, p. 45.  does any work in his field[108] Exod. 34:21. Working in the field is one of the thirty-nine principal classes (ʾaḇoṯ, “fathers”) of work prohibited on the Sabbath.  or in his house, kindles the fire,[109] Jubilees 50:12; Exod. 35:3. It is also forbidden by the Samaritans.  sits in the sun[110] This occurs in several passages of our text, but a defense of this kind is rather singular.  [shall die].
כׇּל־מַרְאֶ֥ה שִׂנְאָ֖ה וּמְקַלֵּ֑ל וְנִשְׁבָּ֥ע וְרִ֖יב יוּמָֽת׃
He who shows hatred or curses or swears or strives shall die.
כׇּל־רוֹכֵ֣ב בַּבְּהֵמָ֔ה וְנוֹסֵ֖עַ בָּאֳנִיָּ֑ה כׇּל־מַכֶּ֛ה וְהוֹרֵ֥ג וְזוֹנֶ֖ה יוּמָֽת׃
He who rides on any beast[111] E. G. Hirsch, “Sabbath,” JE, 10, 592.  or travels on a boat, he who strikes or kills[112] Jubilees 50:12. This is one of the sabbatical offenses.  or fornicates, shall die.
כׇּל־שׁוֹחֵ֤ט בְּהֵמָה֙ וְה֣וֹרֵג ע֔וֹף וְתוֹפֵ֖ס חַיּ֑וֹת בְּשַׁבָּתִּ֖י יוּמָֽת׃
He who slaughters[113] To be read yěḥarrěd instead of yěḥadděr a beast or kills a bird or catches animals on my Sabbath shall die.[114] Taken from H. Jubilees 50:12. 
כׇּל־צָ֥ם בַּשַּׁבָּ֖ת יוּמָֽת׃
He who fasts on the Sabbath shall die.[115] According to H. See also, Jubilees 50:12; Legends, 4, 374; Strack-Billerbeck, Kommentar, 4, 89-91, 95. 98. For the [Beta Israel] see also, J. Faitlowitch, Quer durch Abessinien, p. 86. Fasting on the Sabbath is allowed only on the Day of Atonement. 
כׇּל־עוֹשֶׂ֛ה כׇל־מְלָאכָ֥ה בְּשַׁבָּתִּ֖י יוּמַֽת׃ וְקִדְּשׁוּ֩ בְנֵ֨י יִשְׂרָאֵ֜ל וְשָׁמְר֣וּ אֶת־הַשַּׁבָּ֗ת כְּכׇל־הַמִּצְוֹ֤ת כַּכָּתוּב֙ עַל־שְׁנֵ֣י הַלֻּח֔וֹת אֲשֶׁ֖ר נָתַן־לִ֣י יֶהִוַ֑הֵ לְמַ֙עַן֙ אֶכְתֹּ֣בָה תּוֹרָתֶ֔ךָ מֵעַתָּ֖ה וּבְכׇל־דּ֥וֹר וָדֽוֹר׃
He who does any manner of work on my Sabbath shall die. Thus shall the children of Israel be holy and celebrate the Sabbath according to the commandments as they are written on the two tables which God gave to me that I might write down the law for thee from now on and throughout all the generations.[116] Jubilees 50:13. 
וַתֹּ֥אמֵר שַׁבָּ֖ת לֶיהִוַ֑הֵ הַאֲזֵ֤ן אֵלִי֙ אֲדֹנָ֔י רַ֖ק דָּבָ֥ר אֶחָֽד׃ הָיִ֣יתִי עִמְּךָ֗ בָּעֵ֛ת אֲשֶׁ֥ר יָצַ֖רְתָּ אֶת־הַשָּׁמָ֑יִם וַתְּכוֹנֵ֣ן אֶת־הָאָ֔רֶץ עַל־הַצּ֖וּר בְּחׇכְמָתֶֽךָ׃ כׇּל־הַבְּרוּאִ֗ים אֲשֶׁר֙ בַּשָּׁמַ֣יִם וּבַיָּ֔ם וְעַל־הָאָ֖רֶץ וּבַנְּחָרִ֑ים כֻּלָּ֥ם נִבְרְא֖וּ בְּחׇכְמָתֶֽךָ׃ אָנָּ֨א אֲדֹנָ֜י תְּנֵ֣נִי־נָ֗א וְאַל־תִּשְׁלָחֵ֙נִי֙ לָרְשָׁעִ֣ים וְלַמַּלְשִׁינִ֔ים וְלַמְּרִיבִ֖ים וְלַבּוֹגְדִֽים׃ אַל־תִּגְרְשֵׁ֡נִי לַאֲשֶֽׁר־בִּ֣י ׀ בְּרֻקָּ֣ם מַכִּ֗ים וְלַאֲשֶׁר֩ תַּ֨חַת הַשֶּׁ֜מֶשׁ יֹשְׁבִ֗ים וְלַאֲשֶׁ֤ר בַּמַּ֙יִם֙ לֹ֣א רֹחֲצִ֔ים וְלַאֲשֶׁ֥ר עִם־נְקֵבָ֖ה שֹׁכְבִ֑ים וְלַאֲשֶׁ֤ר הֲלִיכוֹתָם֙ לֹא־מְטַ֣הֲרִ֔ים וְלַֽאֲשֶׁר־לֹ֖א מִתְכַּסִּֽים׃ וְלַאֲשֶׁ֤ר רֻקַּם֙ מַשְׁלִיכִ֔ים וְלַאֲשֶׁ֥ר אִשֵּׁיהֶ֖ם מַדְלִיקִ֑ים וְלַאֲשֶׁ֥ר מִצְוֹתַ֖י לֹ֥א מְקַבְּלִֽים׃ וּבַאֲשֶׁ֨ר נְשֵׁיהֶ֜ם הִנָּ֣ן ׀ אֶת־בְּצֵקָ֣ן לָשׁ֗וֹת וְאֹ֤כֶל מְבַשְּׁלוֹת֙ וּמַ֣יִם שֹׁאֲבֹ֔ת וּבַמַּכְתֵּ֖שׁ כֹּתְשׁ֑וֹת וּבְק֤וֹל גָּדוֹל֙ זֹעֲק֔וֹת וְאֶת־מִצְוֹתַ֣י נֹטְשׁ֔וֹת וְאֶת־
Sabbath said to God: “Hearken to me, O Lord, (and let me say) but one word. I was with Thee when Thou didst create the Heaven[117] See also below, p. 32. “It may be noted that nowhere in the old rabbinical literature is there to be found a trace of the mystical concept of the Sabbath occurring in Philo, “A Treatise on the Life of Moses,” Bk. 3, Sec. 36, The Works of Philo Judaeus (trans. C. D. Yonge [London, 1854]), 3, 130 [not Sec. 33 as in Legends, 5, 111], according to which this most distinguished day dates not from the creation of the world but from the time when heaven and all the perceptible universe were as yet uncreated. It is only in Pirqe Rabbi Eliezer (1709), sec. 3, that the Sabbath is counted among the things which existed in the thought of God prior to the creation of the world” (Legends, 5, 111).  and didst establish the earth upon the rocks with Thy wisdom. Every creature in Heaven, in the sea, on the dry land, and in the rivers was created by Thy wisdom. O Lord, give me Thy consent and send me not to the unjust,[118] The obscure qawāmyān, “they who stand,” of H is missing in A.  the slanderers,[119] To be read ḥamāyān the quarrelsome, and the treacherous. Drive me not away toward those who strike me with their spittle,[120] Probably to be read měrāqomu as in H instead of měsrāq as in A.  who sit in the sun,[121] See also above, p. 20; to be read manbaromu as in H instead of manbabamu as in A.  who wash not with water,[122] It is recommended that one wash his face and hands on the Sabbath.  who lie with women, who purify not their manners, who cover not their…, who throw away their spittle, quench not their fire, and accept not my commandments. As to their women, they knead their dough, they cook,[123] Kneading dough and cooking are among the thirty-nine labors prohibited on the Sabbath. See above, n. 119.  draw water, crush in the mortar, shout, neglect my commandments, and rebuke their neighbors.”[124] In H all these words are in the negative. 
וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ אִ֗ישׁ אֲשֶׁ֤ר יִשְׁתַּחֲוֶה֙ לְפֶ֙סֶל֙ וּמַסֵּכָ֣ה תּוֹעֵבָ֔ה מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר שׁוֹכֵב֙ בְּאֵ֣שֶׁת רֵעֵ֔הוּ מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יְגַלֶּה֙ עֶרְוַ֣ת אָבִ֔יו מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יִשָּׂנֵא֙ אָבִ֣יו וְאִמּ֔וֹ מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר שֹׁכֵב֙ בְּאַחֹת֔וֹ מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יְנַחֵשׁ֙ א֚וֹ יִשְׁאַ֣ל א֔וֹב מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יְחַלֵּל֙ אֶת־הַשַּׁבָּ֔ת מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יִשְׁתַּחֲוֶה֙ לְבֶן־אֱנ֔וֹשׁ מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יְדַבֵּר֙ רָעָ֣ה ׀ בֶּיהִוַ֔הֵ מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יִתֶּן֙ מִזַּרְע֔וֹ לַעֲבֹדַ֥ת נְסִיכִ֖ים מְבַקְשֵׁ֣י נַפְשָׁ֑ם מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר לֹא֙ יִשְׁמַ֔ע בְּדִבְרֵ֖י הַבְּרִ֣ית הַזֹּ֑את מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יִגְנֹב֙ א֣וֹ יְשַׁקֵּ֔ר א֛וֹ יַעֲנֶ֥ה בְּרֵעֵ֖הוּ עֵ֣ד שָׁ֑וְא מ֖וֹת יוּמַֽת׃ אִ֗ישׁ אֲשֶׁ֤ר יַסִּיג֙ גְּב֣וּל רֵעֵ֔הוּ וְאׇשְׁר֔וֹ וַאֲשֶׁ֥ר יִשְׁגֶּ֖ה עִוֵּ֣ר בַּדָּ֑רֶךְ וְיַטֶּ֛ה מִ֥שְׁפַּט־גֵּ֖ר יָת֥וֹם וְאַלְמָנָֽה׃ וַאֲשֶׁ֨ר יַעֲשׁ֜ק וְגָזֵ֗ל וַאֲשֶׁ֤ר יְרַמֶּה֙ וְהִלְשִׁ֣ין אֶת־רֵעֵ֔הוּ וַאֲשֶׁ֛ר יֹאמַ֥ר שְׁלֽוֹם־שָׁ֖וְא בְּרֵעֵ֑הוּ וְשַׂנְּאֵ֖הוּ בִּלְבָבֽוֹ׃ אֲשֶׁ֣ר זֵדִ֔ים אֲשֶׁ֥ר עוֹנֵ֖י עֵ֣ד שָׁ֑וְא וְנוֹתְנֵ֥י דְּבָרִ֖ים שְׁקָרִֽים׃
God said to Moses:[125] Here H has a text which does not belong to our passage. A repeats some words of the preceding section.  “He who worships a graven or molten image that is impure shall die.[126] Deut. 27:15 ff., and other passages in the Old Testament.  He who lies with his neighbor’s wife shall die. He who uncovers his father’s nakedness shall die.[127] However the text in Deut. 27:20 says, “Cursed be he that lieth with his father’s wife; because he uncovereth his father’s skirt.”  He who despises his father and his mother shall die. He who lies with his sister shall die. He who divines or asks divination by charms shall die. He who profanes the Sabbath shall die. He who worships a human being shall die. He who speaks evil[128] Read ḥěsuma according to H.  against God shall die. He who gives his children into the service of princes that may kill them shall die. He who listens [not][129] The text has “who listens.”  to the words of the covenant shall die. He who steals, lies, or bears false witness against his neighbor shall die. He who removes his neighbor’s landmarks or (steals) his riches, who makes the blind wander out of the way, who perverts the judgment of the stranger, fatherless, and the widow, who oppresses and takes by force, who deceives and slanders his neighbor, who speaks peace with his neighbor deceitfully and hates him in his heart, who… the arrogant ones, who bears false witness or gives false information.”
בְּכׇל־הָעֲלִיל֥וֹת הָאֵ֖לֶּה יָמ֥וּת הָאָדָֽם׃ וּבְמַעֲשִׂ֣ים טוֹבִ֔ים וּבִצְדָקָ֖ה וּבִתְפִלָּ֑ה יִחְיֶ֥ה הָאָדָֽם׃ וּבְפַחֲז֤וּת וּבְעָ֙וֶל֙ וּבַעֲלִיל֣וֹת רָע֔וֹת יָמ֥וּת הָאָדָֽם׃ אִ֨ישׁ אֲשֶׁ֤ר יֶאֱהַב֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את בְּיָמִ֥ים שְׁמוֹנָֽה׃ אִ֨ישׁ אֲשֶׁ֤ר יֶאֱהַב֙ אֶת־הַיּ֣וֹם הָאַחֲר֔וֹן וְלֹ֛א אֶת־אֶ֖רֶץ הַהָ֑בֶל ה֤וּא יִנְחַל֙ בְּחַיֵּ֣י עוֹלָ֔ם בְּאֵ֥ין ס֖וֹף וּבְאֵ֥ין מִסְפָּֽר׃ צְדָקָ֥ה תּוֹעִ֖יל נֶ֣פֶשׁ הַצֶּ֑דֶק וּמַעֲשֵׂ֣י הַחוֹטֵ֔א נֶ֥גֶד נַפְשׁ֖וֹ יַעֲבֹֽדוּ׃
By all these deeds man shall perish. By deeds of justice, alms, and prayers man shall live. By boasting, injustice, and bad deeds man shall perish. He who loves this world, in eight days… He who loves the last day, [despising] the ephemeral world, will inherit life that has neither limit nor count. Justice will be profitable for the soul of the just, the deeds of the sinner will work against his soul.
8. עַל־מִסְפָּ֥ר אֲשֶׁר־מֵבִ֖יא גֵיהִנּ֑וֹמָה אֱלֹהִים֙ בָּרָ֣א מַלְאָ֔ךְ נֶ֥שֶׁר גָּד֖וֹל וּשְׁמ֥וֹ תַּֽאנִי׃ מְעוֹנ֖וֹ כָּאָ֑רֶץ ה֥וּא מוֹנֶ֖ה עַל־הַחֹטִֽאים׃ וַיֹּ֨אמֶר יֶהִוַ֜הֵ אֶל־הַנֶּ֗שֶׁר לֵ֨ךְ־נָ֔א מֹ֕ד אֶת־גְּבוּלֵ֥י הַמָּע֖וֹן מִכׇּל־צָדָ֑יו לַחֹטִא֛ים בָּ֥אֵי־ב֖וֹר גֵּיהִנּֽוֹם׃  וַיֹּ֙אמֶר֙ הַנֶּ֣שֶׁר הַגָּד֔וֹל לִ֥פְנֵי־מֶ֖לֶךְ הַשָּׁמַ֣יִם וְהָאָ֑רֶץ אֲשֶׁ֤ר יָצַר֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וְאֶת־הַיָּ֥ם וְאֶת־הַיַּבָּשָׁ֖ה ׀ לֵאמֹר׃ אֲהָהּ֙ אֲדֹנָ֣י הַנּוֹרָ֔א הַשּׁוֹלֵ֖חַ אֶת־נַפְשׁ֣וֹת הַמַּלְאָכִ֑ים גֵּיהִנּ֤וֹם בְּצִבְאוֹתָיו֙ וּבִ֣מְצוּלוֹתָ֔יו אָ֣יֹם ה֔וּא וַאֲנִ֖י אֵלֵ֥ךְ אַחֲרָֽיו׃  וַֽיַּשְׁלֵ֤ךְ יֶהִוַהֵ֙ אַחֲרֵ֣י הַנֶּ֔שֶׁר בְּרַד־אֵ֖שׁ וְגַלְגַּלֵּ֣י לֶהָבָ֑ה וַֽיִּירָ֖אוּ וַֽיִּמַּֽסּוּ׃ וַֽיָּ֤עׇף הַנֶּשֶׁר֙ מִמָּ֣עוֹן הָאֱלֹהִ֔ים וַֽיֵּ֥שֶׁב בָּרָח֖וֹק עֶשְׂרִ֥ים שָׁנָֽה׃ וַֽיָּ֤קׇם וַֽיִּבְרַח֙ מִמְּע֣וֹן הָאֱלֹהִ֔ים וּמֵחֹטְאֵ֖י גֵּיהִנּ֑וֹם וַיָּ֥שׇׁב אֶל־יֶהִוַ֖הֵ מִבּ֥וֹר גֵּיהִנּֽוֹם׃ הִנֵּ֧ה בָּאִ֛ים נַפְשׁ֥וֹת הַחֹטִ֥אים לְמָק֑וֹם וּמְעֻנִּים֙ בְּיַ֣ד אֽוֹיְבֵי־מַ֔עֲלָה אֲשֶׁ֥ר תּוֹלֵיהֶ֖ם בְּגֵיהִנּֽוֹם׃ צַ֣ר לָהֶ֗ם וִיבֵשִׁ֣ים נַפְשׁוֹתֵיהֶם֮ מֵחֹלִ֣י וּמִיִּסּוֹרִים֒ וְהֵ֣ם אוֹמְרִ֗ים אַ֤ל־תַּשְׁחִיתֵנוּ֙ בְּבִיאָתֵ֣נוּ גֵּיהִנּ֔וֹמָה כִּ֥י יֵ֛שׁ בָּשָֽׂר־ע֖וֹד בָּ֑נוּ וְה֥וּא עוֹבֵ֖ר מֵאֶצְלָֽם׃ נַפְשׁ֣וֹת הַצַּדִּקִ֔ים אֲשֶׁ֛ר שָׁמְר֥וּ הַמִּצְוֹ֖ת חֻקַּ֣ת חַיִּ֑ים אוֹמְרִ֣ים אֵלָ֗יו שְׁאַל־נָ֣א מֶיהִוַ֔הֵ עַד־מָתַ֛י נְשֻׁלַּ֥ם לְפָנֶ֖יךָ אֲדֹנָֽי׃
8. Because of the number [of the sinners] whom He brings into Hell, God has created an angel, a great eagle named Tāni.[130] A curious and quite obscure legend. Aescoli, p. 95, suspects an Egyptian origin.  His residence is as (large as) a land, and he was appointed for the sinners. God said to the eagle: “Go and measure the limits of the residence,[131] To be read maḥdaru instead of maḥdagu from all sides, for the sinners who enter the pit of Gehenna.”[132] Abba Elijah, p. 44.  The great eagle said to the King of Heaven and earth, who created Heaven, the earth, the sea, and the dry land: “O terrible Lord, who releasest the souls of the angels! Hell with its hosts and precipices[133] According to H.  is terrible. I shall follow him.” God [threw] behind the eagle hailstones of fire and wheels of flashing fire, and they were frightened and became liquid. The eagle flew from God’s dwelling and stayed away for twenty years. And having risen and fled from God’s dwelling and from the sinners of Hell,[134] According to H.  he returned to God from the pit of Hell. The souls of the sinners arrive at the place where they… and are tortured by their enemies from above who suspend them in Hell. They are grieved while their souls wither away from sickness and ordeals, and they say: “Destroy us not when we come into Hell, while still with flesh…” and he passes them. The souls of the just who observed the commandments, the law of life, say (to the eagle): “Ask God, ‘When will we be rewarded before Thee, O Lord?'”
וַיָּ֣שׇׁב הַנֶּ֔שֶׁר אֶל־יֶהִוַ֖הֵ בּוֹרְאֵ֑הוּ אֲשֶׁ֖ר שָׁ֥לַח־לֽוֹ׃ וְדַ֣ק הָיָ֔ה כְּנִשְׁמַ֥ת הַתּ֖וֹר דַּ֥ק הַבָּשָֽׂר׃ וַֽיָּבֹ֤א קָטָן֙ וַֽתִּרְפֶּ֣ינָה כְּנָפָ֔יו עַצְמוֹתָ֖יו נִגְל֥וּ חִשּׂוּפִֽים׃ וַיֹּ֙אמֶר֙ הַמַּלְאָ֣ךְ הַנֶּ֔שֶׁר לִפְנֵ֖י יֶהִוַ֣הֵ אֱלֹהִ֑ים אַתָּ֤ה לְבַדְּךָ֙ גָּד֣וֹל וְקָד֔וֹשׁ וּמְהֻלָּ֖ל הָאָד֥וֹן הַנּוֹרָֽא׃ וַיֹּ֥אמֶר יֶהִוַ֖הֵ לְנֶ֑שֶׁר הֲאַתָּ֤ה הָלַכְתָּ֙ עַד־גְּבוּלֵ֣י גֵּיהִנּ֔וֹם אׇרְכּ֖וֹ וְרׇחְבּֽוֹ׃ וַיֹּ֤אמֶר הַנֶּ֙שֶׁר֙ לֹא־בָּ֣אתִי אֵלָ֔יו עֶשְׂרִ֥ים שָׁנָ֖ה עַד־הַיּֽוֹם׃ וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֶל־הַנֶּ֣שֶׁר הַגָּד֑וֹל וּמָ֥ה קָרָ֖ה לָֽךְ׃ וַיֹּ֣אמֶר הַנֶּ֔שֶׁר לִפְנֵ֖י יֶהִוַ֣הֵ בּוֹרְאֵ֑הוּ יַ֚עַן כִּ֤י רָאִיתִי֙ שׁוֹא֣וֹת גֵּיהִ֔נּוֹם וּמְצ֤וּלוֹתָיו֙ וְצִבְאוֹתָ֣יו הָאֵ֔שׁ וְאַרְצ֛וֹת גְּזֵר֥וֹת הָאֵ֖שׁ וְנִצֵּ֥י הָאֵֽשׁ׃ וַיֹּ֣אמֶר ע֔וֹד הַנֶּ֖שֶׁר לֶיהִוַ֑הֵ רָאִ֕יתִי עֹ֥נֶשׁ גֵּיהִנּ֖וֹם וְכׇל־צִבְאוֹתָֽיו׃ בָּאתִ֣י בַּמָּק֔וֹם אֲשֶׁ֛ר תְּלוּי֖וֹת נַפְשׁ֣וֹת הַחֹטִ֑אים בְּבִיאוֹתֵיהֶ֖ם גֵּיהִנּֽוֹמָה׃ וַֽיַּשְׁלִ֨כוּ פַּֽרְסֵי־אֵ֜שׁ וְנִֽמְרֵי־אֵ֗שׁ אֵ֤ת הַחֹטִאים֙ מִגְּבוּלֵ֣י גֵּיהִנּ֔וֹם עַ֖ד בּ֣וֹר גֵּיהִנּ֑וֹם כְּמוֹ־אֶ֖בֶן וְלֹא־עָלֽוּ׃ וַֽיִּתְפְּס֥וּ נִמְרֵי־אֵ֖שׁ אֶת־צִבְא֣וֹת הַחֹטִ֑אים כַּתַּנִּינִ֕ים הַתּוֹפְסִ֥ים בַּאֲנָשִׁ֖ים בְּת֥וֹךְ הַמַּֽיִם׃ וְלֹ֣א מֵתִ֔ים כִּי־יֵ֥שׁ נְפָשׁ֖וֹת בְּגוּפָ֑ם וּלְבָב֥וֹת מַחְשְׁב֖וֹת ט֥וֹב וָרַֽע׃ וְאֵ֕ת עֲלִיל֥וֹתֵיהֶ֖ם הֵ֣ם מְסַפְּרִ֑ים וְאֵ֧ת כׇּל־הַחֲטָא֛וֹת אֲשֶׁר־חָטְא֥וּ לְפָנָ֖יו הֵ֥ם רוֹאִֽים׃ כׇּל־אֲשֶׁ֛ר לֹ֥א שָׁמְר֖וּ אֶת־מִצְוֹ֣ת הַחַיִּ֑ים בְּנֵ֥י גֵּיהִנּ֖וֹם עַ֥ל חַטֹּאותָֽם׃ אַ֚ךְ עַ֣ל־חַיִּ֔ים אֵין־ס֥וֹף וְאֵין־מִדָּ֖ה וְאֵין־גְּב֑וּל לְשׁוֹמְרֵי֙ מִצְוֹ֣ת הַחַיִּ֔ים וְחַ֖י בָּהֶֽם׃ אֲשֶׁ֛ר לֹ֥א שָׁמְר֖וּם בִּשְׁא֣וֹל יָמ֑וּתוּ וְאֵין־גְּב֖וּל לֽוֹ׃
And the eagle returned to God, his Creator, who sent him. He was emaciated and became like the breath of the lean-fleshed turtledove. He came being small (in appearance), his wings hung down, his bones showed their bare points. And the angel, the eagle, said to God: “O Lord, Thou alone art great, holy, and praised, O terrible Lord!” God said to the eagle: “Didst thou travel unto the limits of Hell,[135] The text has “of the sea.”  in its length and width?” The eagle said: “I reached it not in the twenty years (I was away) until today.” God said to the great eagle: “What happened to thee?” The eagle said to God, his Creator: “It is because I saw the calamities of Hell, its precipices, its legions of fire, the fiery rugged places, and the hawks of fire.”[136] According to H.  The eagle said again to God: “I saw the punishment of Hell, and all its legions. I arrived[137] The text has “I brought.”  at the place where the souls of the sinners are suspended on entering Hell. Vultures of fire and tigers of fire cast down the sinners from the borders of Hell into the pit of Hell like stones, and they rose not. fiery tigers seized the hosts of sinners as crocodiles seize men in the midst of the waters. They die not, for they have souls in their bodies and hearts with which they devise good and evil. They tell their deeds,[138] To be read měgbāromu as suggested by Halévy, Těʾězāza, p. 146.  and they see all the sins they have committed before Him. None of the sins are hidden.[139] According to H. Our text has waʾiyětbatak Those who observed not the commandments of life are subjected to Hell because of their sins. As for (eternal) life, it has no end, no measure, and no limit for those who observe the commandments of life so that they may live. Those who observed not (the commandments) shall die in Sheol, and there is no limit to it.”[140] Taken from H. Apoc. Paul, Sec. 32 (James, p. 543). 
9. בְּי֨וֹם תּוֹכֵחַ֤ת יֶהִוַ֙הֵ֙ בִּבְנֵ֣י־אָדָ֔ם תַּעֲמֹ֣ד הַשַּׁבָּ֔ת בְּפֶ֥תַח גֵּיהִנּ֖וֹם בְּגֵ֣יא הָאֵ֑שׁ וַתֹּאמֵ֗ר בֵּאלֹהִ֕ים לֹ֨א יִבָּדְל֤וּ הַצַּדִּיקִים֙ מֵהַ֣חֹטִ֔אים עַד־ אַבְדִּילֵ֖ם לְמַעֲנִֽי׃ וַאֲנִ֣י אוֹדִיעֲךָ֔ לְמִ֖י אֲשֶֽׁר־לֹ֣א נָחִ֑ים וּלְמִ֛י אֲשֶׁר־לֹ֥א שֹׁמְרִ֖ים אֶת־חֻקַּֽי׃ וַיֹּ֥אמֶר יֶהִוַ֖הֵ לָ֑הּ הִנָּ֣ם רַבִּ֔ים אֲשֶׁ֥ר חָטְא֖וּ לְפָנַֽי׃ וַתֹּ֤אמֵר הַשַּׁבָּת֙ לִפְנֵ֣י יֶהִוַ֔הֵ אַל־תִּֽזְכׇּר־נָ֖א חַטְּא֣וֹת עֲבָדֶ֑יךָ אֲשֶׁ֥ר שָׁמְר֖וּ שַׁבַּתֶּֽךָ׃ אַתָּ֣ה נְתָנַ֗נִי לִהְי֥וֹת־עֵד֙ לָעַמִּ֔ים וְאַתָּ֣ה אָמַ֔רְתָּ בְּפִ֖י מֹשֶׁ֣ה עַבְדֶּ֑ךָ אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ כִּ֚י א֣וֹת הִ֔וא בֵּינִ֥י וּבֵינֵיכֶ֖ם לְדֹ֥רֹתֵיכֶֽם׃ וַהֲלֹ֣א אָמַ֗רְתָּ וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם וּמְנוּחָ֧ה הִ֛וא וְהָ֥יְתָה עֵ֖ד לָאַחֲרֽוֹן׃ וּמוּמֵיהֶ֥ם הָאֲחֵרִ֖ים לֹ֣א יוּכָ֑חוּ אָכֵ֗ן אֶשְׁכַּח֙ אֶת־חַ֣טֹּאותָ֔ם לְמַעֲנֵ֖ךְ עֵדִֽי׃ וְאַתָּה֙ לֹ֣א תְּסַפְּרֵ֔ם בְּמִסְפַּ֥ר הַכּוֹפְרִ֖ים עַל־חַטֹּאותָ֑ם וּבְלֹ֥א צַדִּיקִ֖ים לֹ֥א תְּזַוְּגֵֽם׃ אֲבַ֥קְשָׁה־לְךָ֖ לְמַ֣עַן כְּבוֹדֶ֑ךָ וְתִתְּנֶ֤נּוּ לִי֙ וְלֹ֣א תְּשִׁיבֶ֔נּוּ לְמַ֖עַן מִשְׁפָּטֶֽךָ׃ אָנֹכִ֣י שַׁבַּתְּךָ֗ קַ֨מְתִּי בַּיּ֤וֹם הַהוּא֙ לְהוֹצִיא֙ אֶת־עֲבָדַ֣י וְשִׁפְחוֹתַ֔י מִן־הַצּוֹרְרִ֖ים וּמִן־הָרְשָׁעִ֑ים כִּ֥י רְחוּמָ֖ה אָֽנִי׃ מָה־יִזְכֶּ֖ה יְל֣וּד אִשָּׁ֑ה הֵ֚ן עַד־שֶׁ֣מֶשׁ וְיָרֵ֔חַ לֹ֥א זַכּ֖וּ לְפָנֶֽיךָ׃ אֲהָ֥הּ אֲדֹנָ֖י תְּנֵ֑נִי וְאוֹצִ֤יאָה אֶת־עֲבָדַי֙ לְע֣וֹלְמֵי־עַ֔ד וְאֵין־ס֖וֹף אָמֵֽן׃
9. On the day when God reprimands the children of Adam the Sabbath will stand at the entrance of Hell in the valley of fire[141] H has qěst instead of ʾěsāt as in A. For the name “valley of fire” cf. I Enoch 54:1, “a deep valley with burning fire”; 67:4, “burning valley.”  and will say: “By God! May the just not be separated from the sinners before I separate them for my sake.[142] The sentence is obscure.  I shall inform Thee of those who rest not and observe not my laws.” God said to her: “Numerous are those who committed sins before me.” The Sabbath said to God: “Remember not the sins of Thy servants after they observed Thy Sabbath. Thou hast given me for a witness to the peoples, and Thou hast said through the mouth of Thy servant Moses: ‘My Sabbath you shall keep, for it is a sign between you and me throughout your generations.'[143] Exod. 31:13.  And Thou hast said: ‘You shall keep my Sabbath, for it is holy and a rest unto you, and later it will be a witness.[144] Ibid Their other faults will not be reprimanded. Verily, I shall forget their sins because of thee,[145] To be read ʾanta as in H instead of ʾěsāt as in A.   my witness.’ Thou shalt not count them among the infidels because of their faults, and Thou shalt not couple them with the unjust. I conjure Thee by Thy glory. Thou hast granted it to me, and Thou wilt not deny it because of Thy justice. I, Thy Sabbath, rose on that day to deliver my menservants and maidservants from among the living [?][146] To be read perhaps hayāděyān, “oppressors.”  and the wicked, for I am merciful. How can he be clean that is born of woman? Not even the sun and the moon are clean before Thee![147] Job 25:4.  O Lord, permit me to deliver my servants forever, without limit. Amen.”
וַיֹּ֥אמֶר יֶהִוַ֖הֵ אֶל־הַשַּׁבָּ֣ת לֵאמֹ֑ר לֹ֣א ׀ אֲהַמְּמֵ֗ךְ וְלֹ֤א אֶמְנַע֙ אֶת־בַּ֣קָּשָׁתֵ֔ךְ אֶ֥תֵּן לָ֖ךְ אֶת־כׇּל־אֲשֶׁר־לָֽךְ׃ וָאֹמַ֧ר בֶּאֱמֶ֛ת בְּשֵׁ֥ם מִשְׁפָּטִ֖י וּבְשַׁבַּתִּֽי׃ וְעַתָּ֞ה יָנ֤וּחוּ מִגֵּיהִנּוֹם֙ בַּ֣יּוֹם הַה֔וּא כִּ֣י הַשַּׁבָּ֔ת הִ֥יא עֵ֖ד לְשׁוֹמְרֶֽיהָ׃ וַתֹּאמֵ֧ר שַׁבָּ֛ת לִפְנֵ֥י יֶהִוַ֖הֵ תְּנֵֽנִי׃
God said to the Sabbath: “I shall not confound thee and shall not refuse thee what thou hast asked of me.[148] The text of A is not clear.  I grant thee everything that is thine. I say it truly in the name of my justice and of my Sabbath. And now may they have respite from Hell on that day, since the Sabbath is the witness for those who observe it.”[149] Translated according to H. The text of A is different.  Sabbath said to God: “Grant me (it).”
הָב֤וּ הָעָם֙ בֹּ֣אוּ כֻּלְּכֶ֔ם שֹׁמְרֵ֥י חֻקַּ֖י וּמְנוּחָתִ֑י הֵ֗ם יִרְא֤וּ מְנוּחָה֙ בְּלִ֣י ס֔וֹף וְשִׂמְחַ֖ת הַצַּדִּיקִֽים׃ לָהֶ֛ם תִּהְיֶ֥ה הַפוּגָ֖ה מִפִּ֣י גֵּיהִנּ֑וֹם בַּיּ֨וֹם הַקָּד֤וֹשׁ הַהוּא֙ בַּשַּׁבָּ֔ת יִחְי֖וּ בְשִׂמְחָֽה׃ אֶת־מְרִיבָ֖ה לֹ֣א יִרְא֑וּ וְאֶת־רַ֥עַשׁ רִ֖יב לֹ֥א יִשְׁמָֽעוּ׃ אֲשֶׁ֨ר נָתַ֧ן לֶאֱכֹ֛ל לְמַ֥עַן הַשַּׁבָּ֖ת ׀ יֹאכֵֽלוּ׃ ט֥וֹב הַמִּשְׁפָּ֖ט ׀ ט֣וֹב הַצְּדָקָ֑ה ׀ ט֖וֹב הַשַּׁבָּֽת׃ ט֖וֹב דּוּמִיָּ֥ה בַּשַּׁבָּֽת׃ ט֛וֹב עֲשׂ֥וֹת מִשְׁפָּ֖ט בַּשַּׁבָּֽת׃ אֵ֖ין כַּשַּׁבָּֽת׃ טוֹבִ֥ים מִכֻּלָּ֖ם רַחֲמִ֥ים וּצְדָקָֽה׃ ט֖וֹב צֶֽדֶק׃ ט֚וֹב עַנְוַת־ר֔וּחַ לִפְנֵ֥י אֱלֹהִ֖ים וְאֹֽרֶךְ־רֽוּחַ׃ ט֣וֹב חֶ֔סֶד ׀ ט֖וֹב מִשְׁפַּ֣ט אֱמֶ֑ת ׀ ט֖וֹב תְּפִלָּֽה׃ אֵ֤ין דּוֹמֶה֙ לַשַּׁבָּ֔ת וְלִשְׁמִירַ֖ת הַמִּצְוֹֽת׃ אֵ֤ין מִצְוָה֙ כָּמ֔וֹהָ אֲשֶׁ֧ר תִּמְצָ֛א אֶת־נִשְׁמַ֥ת הָאָדָ֖ם מֵעֹ֥נֶשׁ גֵּיהִנּֽוֹם׃ ט֣וֹב הַשַּׁבָּ֗ת ׀ מֵעַ֤ל הַכֹּל֙ יֶהִוַ֣הֵ אוֹהֵ֔ב שׁוֹמְרֵ֖י הַשַּׁבָּֽת׃ ט֚וֹב הַשַּׁבָּ֗ת ׀ מֵעַ֤ל הַכֹּל֙ יֶהִוַ֣הֵ שׂוֹנֵ֔א לֹ֥א־שׁוֹמְרֵ֖י הַשַּׁבָּֽת׃ ט֥וֹב הַשַּׁבָּ֖ת מִכׇּל־הַמִּצְוֹֽת׃ ט֖וֹב הַשַּׁבָּֽת׃ הָאִ֥ישׁ נֶ֖גֶד יֶהִוַ֑הֵ ה֣וּא הָאִ֗ישׁ אֲשֶׁר֩ לֹא־שֹׁמֵ֨ר אֶת־מִצְוַ֤ת הַשַּׁבָּת֙ וְחֻקּוֹתָ֔יו וְלֹ֖א יַאֲמִֽין׃
O people, come all of you who observe my law and my rest! They will enjoy[150] The text has “see.”  a rest without limit and the happiness of the just. They will have respite from the mouth of Hell.[151] II Baruch 59:10, “mouth of Gehenna.”  On that holy day, on the Sabbath,[152] A has “because of the Sabbath.”  they will live in joy. They will not see[153] The text of A has “they will see.”  strife,[154] H has here qědděst, which does not yield any meaning.  nor will the noise of strife be heard. They who, because of the Sabbath, gave to eat, will eat. Justice is good. Alms are good. The Sabbath is good. Silence on Sabbath is good.[155] Prov. 10:19. On midrashic and talmudic references see Strack-Billerbeck, Kommentar, 3, 753.  The doing of justice on the Sabbath is good. Nothing is like the Sabbath. Mercy and alms are greater than all. Justice is good. Humility before God[156] For exhortation to humility see Sirach 7:4-7.  and patience are good. Kindness is good. True judgment is good. Worshiping [is good]. Nothing can vie with the Sabbath and the observance of the commandmen