The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
abot	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 121
abot, additions to	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 560, 561, 562
abot, chain	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 559, 560
abot, date of composition	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 558, 559
abot, original pharisaic chain	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 556, 557, 559
abot, pharisaic chain	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 532, 533
abot, simeon the righteous of the alexander legend, simeon the righteous mentioned in	Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70

List of validated texts:

2 validated results for "abot"

1. Mishnah, Avot, 1.2-1.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Abot, Additions to • Abot, Chain • Abot, Date of Composition • Abot, Original Pharisaic Chain • Simeon the Righteous of the Alexander legend, Simeon the Righteous mentioned in Abot

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 556, 557, 558, 559, 560, 561, 562; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70

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1.2 שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: ^1.3 אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:'' None

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1.2 Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety. ^1.3 Antigonus a man of Socho received the oral tradition from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.'' None

2. Mishnah, Sotah, 9.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Abot, exemplarity in • Simeon the Righteous of the Alexander legend, Simeon the Righteous mentioned in Abot

Found in books: Neusner (2004), The Idea of History in Rabbinic Judaism, 83; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70

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9.9 מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי:"" None

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9.9 When murderers multiplied, the ceremony of breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yoha ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves turn aside with whores and sacrifice with prostitutes” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yoha of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster of grapes to eat; not a ripe fig I could desire The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).'' None

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database