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Tiresias: The Ancient Mediterranean Religions Source Database

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42 results for "abraham"
1. Hebrew Bible, Genesis, 4.7, 6.9-11.32, 16, 17.19, 21, 21.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 114
4.7. "הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃", 4.7. "If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’",
2. Hebrew Bible, Psalms, a b c d\n0 139.5 139.5 139 5 \n1 106/7.26 106/7.26 106/7 26 \n2 106.30 106.30 106 30 \n3 37.12 37.12 37 12 \n4 37 37 37 None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 113
139.5. "אָחוֹר וָקֶדֶם צַרְתָּנִי וַתָּשֶׁת עָלַי כַּפֶּכָה׃", 139.5. "Thou hast hemmed me in behind and before, And laid Thy hand upon me.",
3. Hebrew Bible, Proverbs, 1.8, 3.18, 4.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 93, 105
1.8. "שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 4.11. "בְּדֶרֶךְ חָכְמָה הֹרֵתִיךָ הִדְרַכְתִּיךָ בְּמַעְגְּלֵי־יֹשֶׁר׃", 1.8. "Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother;", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 4.11. "I have taught thee in the way of wisdom; I have led thee in paths of uprightness.",
4. Hebrew Bible, Numbers, 21.17-21.20, 25.7-25.8, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 109, 110, 119, 120
21.17. "אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃", 21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", 21.19. "וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת׃", 25.7. "וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃", 25.8. "וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃", 25.12. "לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃", 25.13. "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃", 21.17. "Then sang Israel this song: Spring up, O well—sing ye unto it—", 21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", 21.19. "and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;", 21.20. "and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looketh down upon the desert.", 25.7. "And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.", 25.8. "And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.", 25.12. "Wherefore say: Behold, I give unto him My covet of peace;", 25.13. "and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’",
5. Hebrew Bible, Nahum, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 116, 117, 118
6. Hebrew Bible, Leviticus, 18.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 164
18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", 18.5. "Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.",
7. Hebrew Bible, Exodus, 15.22, 15.25-15.26, 16.4, 16.11, 16.15, 16.21-16.22, 16.29, 16.31-16.32, 17.8, 19.18, 20.19, 33.18, 33.20, 33.23, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 105, 106, 107, 108, 111, 112, 113, 164, 168
15.22. "וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָיִם׃", 15.25. "וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃", 15.26. "וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃", 16.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃", 16.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 16.15. "וַיִּרְאוּ בְנֵי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה׃", 16.21. "וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס׃", 16.22. "וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃", 16.29. "רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃", 16.31. "וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃", 16.32. "וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃", 17.8. "וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם־יִשְׂרָאֵל בִּרְפִידִם׃", 19.18. "וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃", 20.19. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃", 33.18. "וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃", 33.23. "וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃", 34.29. "וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃", 34.31. "וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃", 34.32. "וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃", 34.33. "וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃", 34.34. "וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃", 34.35. "וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃", 15.22. "And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.", 15.25. "And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;", 15.26. "and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’", 16.4. "Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.", 16.11. "And the LORD spoke unto Moses, saying:", 16.15. "And when the children of Israel saw it, they said one to another: a‘What is it?’—for they knew not what it was. And Moses said unto them: ‘It is the bread which the LORD hath given you to eat.", 16.21. "And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.", 16.22. "And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.", 16.29. "See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’", 16.31. "And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.", 16.32. "And Moses said: ‘This is the thing which the LORD hath commanded: Let an omerful of it be kept throughout your generations; that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.’", 17.8. "Then came Amalek, and fought with Israel in Rephidim.", 19.18. "Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.", 20.19. "And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven.", 33.18. "And he said: ‘Show me, I pray Thee, Thy glory.’", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", 33.23. "And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’", 34.29. "And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.", 34.30. "And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him.", 34.31. "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them.", 34.32. "And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai.", 34.33. "And when Moses had done speaking with them, he put a veil on his face.", 34.34. "But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded.", 34.35. "And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.",
8. Hebrew Bible, Deuteronomy, 9.4, 11.18, 18.3, 30.12-30.14, 33.2, 34.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 109, 111, 113, 114, 164
9.4. "אַל־תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהוָה אֱלֹהֶיךָ אֹתָם מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהוָה לָרֶשֶׁת אֶת־הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה מוֹרִישָׁם מִפָּנֶיךָ׃", 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 18.3. "וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם מֵאֵת זֹבְחֵי הַזֶּבַח אִם־שׁוֹר אִם־שֶׂה וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.13. "וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.14. "כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃", 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃", 9.4. "Speak not thou in thy heart, after that the LORD thy God hath thrust them out from before thee, saying: ‘For my righteousness the LORD hath brought me in to possess this land’; whereas for the wickedness of these nations the LORD doth drive them out from before thee.", 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 18.3. "And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 30.13. "Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’", 30.14. "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.", 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.", 34.10. "And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;",
9. Hebrew Bible, Isaiah, 5.11-5.18, 33.15, 54.1-54.2, 54.16, 55.1-55.2, 63.13 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 92, 97, 98, 99, 100, 101, 102, 105, 106, 112, 115, 120, 125
5.11. "הוֹי מַשְׁכִּימֵי בַבֹּקֶר שֵׁכָר יִרְדֹּפוּ מְאַחֲרֵי בַנֶּשֶׁף יַיִן יַדְלִיקֵם׃", 5.12. "וְהָיָה כִנּוֹר וָנֶבֶל תֹּף וְחָלִיל וָיַיִן מִשְׁתֵּיהֶם וְאֵת פֹּעַל יְהוָה לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ׃", 5.13. "לָכֵן גָּלָה עַמִּי מִבְּלִי־דָעַת וּכְבוֹדוֹ מְתֵי רָעָב וַהֲמוֹנוֹ צִחֵה צָמָא׃", 5.14. "לָכֵן הִרְחִיבָה שְּׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי־חֹק וְיָרַד הֲדָרָהּ וַהֲמוֹנָהּ וּשְׁאוֹנָהּ וְעָלֵז בָּהּ׃", 5.15. "וַיִּשַּׁח אָדָם וַיִּשְׁפַּל־אִישׁ וְעֵינֵי גְבֹהִים תִּשְׁפַּלְנָה׃", 5.16. "וַיִּגְבַּה יְהוָה צְבָאוֹת בַּמִּשְׁפָּט וְהָאֵל הַקָּדוֹשׁ נִקְדָּשׁ בִּצְדָקָה׃", 5.17. "וְרָעוּ כְבָשִׂים כְּדָבְרָם וְחָרְבוֹת מֵחִים גָּרִים יֹאכֵלוּ׃", 5.18. "הוֹי מֹשְׁכֵי הֶעָוֺן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה׃", 33.15. "הֹלֵךְ צְדָקוֹת וְדֹבֵר מֵישָׁרִים מֹאֵס בְּבֶצַע מַעֲשַׁקּוֹת נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד אֹטֵם אָזְנוֹ מִשְּׁמֹעַ דָּמִים וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 54.2. "הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃", 54.16. "הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃", 55.1. "כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃", 55.1. "הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃", 55.2. "לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם׃", 63.13. "מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃", 5.11. "Woe unto them that rise up early in the morning, That they may follow strong drink; That tarry late into the night, Till wine inflame them!", 5.12. "And the harp and the psaltery, the tabret and the pipe, And wine, are in their feasts; But they regard not the work of the LORD, Neither have they considered the operation of His hands.", 5.13. "Therefore My people are gone into captivity, For want of knowledge; And their honourable men are famished, And their multitude are parched with thirst.", 5.14. "Therefore the nether-world hath enlarged her desire, And opened her mouth without measure; And down goeth their glory, and their tumult, and their uproar, And he that rejoiceth among them.", 5.15. "And man is bowed down, And man is humbled, And the eyes of the lofty are humbled; .", 5.16. "But the LORD of hosts is exalted through justice, And God the Holy One is sanctified through righteousness.", 5.17. "Then shall the lambs feed as in their pasture, And the waste places of the fat ones shall wanderers eat.", 5.18. "Woe unto them that draw iniquity with cords of vanity, And sin as it were with a cart rope,", 33.15. "He that walketh righteously, and speaketh uprightly; He that despiseth the gain of oppressions, That shaketh his hands from holding of bribes, That stoppeth his ears from hearing of blood, And shutteth his eyes from looking upon evil;", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 54.2. "Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes.", 54.16. "Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.", 55.1. "Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price.", 55.2. "Wherefore do ye spend money for that which is not bread? And your gain for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, And let your soul delight itself in fatness.", 63.13. "That led them through the deep, as a horse in the wilderness, without stumbling?",
10. Hebrew Bible, 2 Chronicles, 12.1-12.2 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 106
12.1. "וַיַּעַשׂ הַמֶּלֶךְ רְחַבְעָם תַּחְתֵּיהֶם מָגִנֵּי נְחֹשֶׁת וְהִפְקִיד עַל־יַד שָׂרֵי הָרָצִים הַשֹּׁמְרִים פֶּתַח בֵּית הַמֶּלֶךְ׃", 12.1. "וַיְהִי כְּהָכִין מַלְכוּת רְחַבְעָם וּכְחֶזְקָתוֹ עָזַב אֶת־תּוֹרַת יְהוָה וְכָל־יִשְׂרָאֵל עִמּוֹ׃", 12.2. "וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִָם כִּי מָעֲלוּ בַּיהוָה׃", 12.1. "And it came to pass, when the kingdom of Rehoboam was established, and he was strong, that he forsook the law of the LORD, and all Israel with him.", 12.2. "And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem, because they had dealt treacherously with the LORD,",
11. Dead Sea Scrolls, 4Q169, None (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 116, 117
12. Dead Sea Scrolls, Pesher On Psalms, None (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 116
13. Dead Sea Scrolls, Damascus Covenant, 1.21, 3.16, 6.2-6.11 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 114, 119, 120
14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.21, 3.16, 6.2-6.11 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 114, 119, 120
15. Philo of Alexandria, On The Preliminary Studies, 10, 151, 158-159, 20, 36, 9, 152 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122
16. Philo of Alexandria, On The Migration of Abraham, 86-88, 90-93, 89 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 129
89. For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious.
17. Philo of Alexandria, On Sobriety, 9 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122
18. Philo of Alexandria, Allegorical Interpretation, 3.244-3.245 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 122
19. Philo of Alexandria, Questions On Genesis, 1.10 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 89
20. New Testament, Romans, 5.14, 6.15-6.23, 10.5-10.13, 13.8-13.10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 90, 96, 125, 164
5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 6.15. Τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο· 6.16. οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην; 6.17. χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 6.18. ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ· 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ [εἰς τὴν ἀνομίαν], οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· 6.20. ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. 6.21. τίνα οὖν καρπὸν εἴχετε τότε ἐφʼ οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος· 6.22. νυνὶ δέ, ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. 6.23. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 10.5. Μωυσῆς γὰρ γράφει ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμουὁ ποιήσας ἄνθρωπος ζήσεται ἐναὐτῇ. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 10.8. ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 10.9. ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.10. καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν· 10.11. λέγει γὰρ ἡ γραφή Πᾶςὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται. 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 10.13. Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. 13.8. Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν. 13.9. τὸ γάρΟὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, Οὐκ ἐπιθυμήσεις,καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται, [ἐν τῷ]Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 13.10. ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται· πλήρωμα οὖν νόμου ἡ ἀγάπη. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them." 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame." 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved." 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself." 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law.
21. New Testament, Galatians, 1.6, 1.8, 3.7, 3.15, 3.16, 3.17, 3.24, 3.25, 4.1, 4.2, 4.6, 4.21-5.1, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 79, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 123, 124, 129, 130
22. Quintilian, Institutes of Oratory, 8.6.44 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 89
8.6.44.  Allegory, which is translated in Latin by inversio, either presents one thing in words and another in meaning, or else something absolutely opposed to the meaning of the words. The first type is generally produced by a series of metaphors. Take as an example: "O ship, new waves will bear thee back to sea. What dost thou? Make the haven, come what may," and the rest of the ode, in which Horace represents the state under the semblance of a ship, the civil wars as tempests, and peace and good-will as the haven.
23. New Testament, Acts, 13.14-13.15, 13.27 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 99
13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him.
24. New Testament, Luke, 4.16-4.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 99
4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?"
25. New Testament, 2 Corinthians, 3.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 93, 164, 168
3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ.
26. Plutarch, On Hearing, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 109
27. Mishnah, Ketuvot, 1.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 100
1.6. "הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים, הִיא אוֹמֶרֶת, מִשֶּׁאֵרַסְתַּנִי נֶאֱנַסְתִּי, וְנִסְתַּחֲפָה שָׂדֶךָ. וְהַלָּה אוֹמֵר, לֹא כִי, אֶלָּא עַד שֶׁלֹּא אֵרַסְתִּיךְ, וְהָיָה מִקָּחִי מֶקַּח טָעוּת. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִתְאָרֵס, וְהִטְעַתּוּ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: \n", 1.6. "If a man marries a woman and does not find her to be a virgin: She says, “After you betrothed me I was raped, and so your field has been washed away” And he says, “No, rather [it occurred] before I betrothed you and my acquisition was a mistaken acquisition” Rabban Gamaliel and Rabbi Eliezer say: she is believed. Rabbi Joshua says: We do not live by her mouth, rather she is in the presumption of having had intercourse before she was betrothed and having deceived him, until she brings proof for her statement.",
28. Mishnah, Avot, 3.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 112
3.5. "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ:", 3.5. "Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.",
29. New Testament, 1 Corinthians, 9.10, 10.1, 10.11, 11.25 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 94, 130, 167
9.10. διʼ ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπʼ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾷν, καὶ ὁ ἀλοῶν ἐπʼ ἐλπίδι τοῦ μετέχειν. 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 9.10. or does he say it assuredly for oursake? Yes, it was written for our sake, because he who plows ought toplow in hope, and he who threshes in hope should partake of his hope. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."
30. Anon., Sifre Numbers, 154 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 101
31. Anon., Sifre Deuteronomy, 165, 343, 45, 357 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 113
32. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 104, 105, 106, 129
33. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 93
34. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 17.8 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 106, 107
35. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 93
33b. אין תלמיד חכם רשאי לעמוד מפני רבו אלא שחרית וערבית כדי שלא יהיה כבודו מרובה מכבוד שמים מיתיבי ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת,ואי אמרת שחרית וערבית בלבד אמאי לא ניטרח חיובא הוא אלא לאו כולי יומא לא לעולם שחרית וערבית בלבד ואפ"ה כמה דאפשר ליה לא ניטרח,אמר ר' אלעזר כל ת"ח שאין עומד מפני רבו נקרא רשע ואינו מאריך ימים ותלמודו משתכח שנאמר (קהלת ח, יג) וטוב לא יהיה לרשע ולא יאריך ימים כצל אשר איננו ירא מלפני האלהים מורא זו איני יודע מהו כשהוא אומר (ויקרא יט, יד) ויראת מאלהיך הרי מורא זו קימה,ואימא מוראת רבית ומוראת משקלות ר' אלעזר פני פני גמר,איבעיא להו בנו והוא רבו מהו לעמוד מפני אביו ת"ש דאמר ליה שמואל לרב יהודה שיננא קום מקמי אבוך שאני רב יחזקאל דבעל מעשים הוה דאפילו מר שמואל נמי קאים מקמיה,אלא מאי קאמר ליה הכי קאמר ליה זימנין דאתי מאחורי קום את מקמיה ולא תיחוש ליקרא דידי,איבעיא להו בנו והוא רבו מהו שיעמוד אביו מפניו ת"ש דאמר ר' יהושע בן לוי אני איני כדי לעמוד מפני בני אלא משום כבוד בית נשיא,טעמא דאנא רביה הא איהו רבאי קאימנא מקמיה ה"ק אני איני כדי לעמוד מפני בני ואפילו הוא רבאי דהא אנא אבוה אלא משום כבוד בית נשיא,איבעיא להו רכוב כמהלך דמי או לא אמר אביי ת"ש טמא יושב תחת האילן וטהור עומד טמא,טמא עומד תחת האילן וטהור יושב טהור ואם ישב הטמא הטהור טמא,וכן באבן המנוגעת ואמר רב נחמן בר כהן זאת אומרת רכוב כמהלך דמי ש"מ,איבעיא להו מהו לעמוד מפני ספר תורה ר' חלקיה ור' סימון ור' אלעזר אמרי קל וחומר מפני לומדיה עומדים מפניה לא כל שכן,ר' אלעי ור' יעקב בר זבדי הוו יתבי חליף ואזיל ר' שמעון בר אבא וקמו מקמיה אמר להו חדא דאתון חכימי ואנא חבר ועוד כלום תורה עומדת מפני לומדיה,סבר לה כר' אלעזר דאמר ר' אלעזר אין ת"ח רשאי לעמוד מפני רבו בשעה שעוסק בתורה לייט עלה אביי,(שמות לג, ח) והביטו אחרי משה עד בואו האהלה ר' אמי ור' יצחק נפחא חד אמר לגנאי וחד אמר לשבח מאן דאמר לגנאי כדאיתא מ"ד לשבח אמר חזקיה,אמר לי ר' חנינא בריה דר' אבהו א"ר אבהו א"ר אבדימי דמן חיפא חכם עובר עומד מלפניו ד' אמות וכיון שעבר ד' אמות יושב אב ב"ד עובר עומד מלפניו מלא עיניו וכיון שעבר ד' אמות יושב נשיא עובר עומד מלפניו מלא עיניו ואינו יושב עד שישב במקומו שנאמר והביטו אחרי משה עד בואו האהלה,כל מצות עשה שהזמן גרמא וכו': ת"ר איזוהי מצות עשה שהזמן גרמא סוכה ולולב שופר וציצית 33b. b A Torah scholar is permitted to stand before his teacher only /b once b in the morning and /b once in the b evening, so that /b the teacher’s b honor should not be greater than the honor of Heaven, /b as one recites the i Shema /i , which is tantamount to greeting God, once in the morning and once in the evening. The Gemara b raises an objection /b from an aforementioned opinion. b Rabbi Shimon ben Elazar says: From where /b is it derived that b an elder should not trouble /b others to honor him? b The verse states: “An elder, and you shall fear” /b (Leviticus 19:32). The collocation of these words comes to teach that the elder, too, must fear God.,The Gemara explains the objection: b And if you say /b one may stand b only /b in the b morning and evening, why /b does the i baraita /i say an elder b should not trouble /b others? Standing for an elder only twice a day b is an obligation /b for the people, not an imposition. b Rather, /b is it b not /b correct to say b that /b one is obligated to stand before one’s teacher at b any /b point b during the day? /b The Gemara answers: b No; actually /b one is obligated to stand b only /b in b the morning and evening, and even so, as much as it is possible for /b the elder, b he should not trouble /b the people to stand.,§ b Rabbi Elazar said: Any Torah scholar who does not stand before his teacher is called wicked, and he will not live a long life, and his studies will be forgotten, as it is stated: “But it shall not be well for the wicked, neither shall he prolong his days, which are as a shadow, because he does not fear before [ i millifnei /i ] God” /b (Ecclesiastes 8:13). b This fear /b mentioned in the verse, b I do not know what it is. When /b the verse b states: /b “And you shall revere the face [ i penei /i ] of an elder, b and you shall fear your God” /b (Leviticus 19:32), one can deduce b that this fear /b mentioned in the verse b is /b referring to b standing. /b Consequently, this verse teaches with regard to one who does not stand that he is called wicked, he will not live a long life, and his studies will be forgotten, as indicated by the phrase: “It shall not be well.”,The Gemara asks: b But /b why not b say /b that this is referring to b fear of /b God stated with regard to b interest /b (Leviticus 25:36), b or /b the b fear of /b God stated with regard to b weights /b (Deuteronomy 25:13–16), as the fear of God is mentioned with regard to these prohibitions as well. The Gemara answers: b Rabbi Elazar derives /b this i halakha /i through a verbal analogy of b “ i penei /i ” and “ i penei /i ,” /b as explained previously, not from a verbal analogy of the term “fear.”, b A dilemma was raised before them: /b With regard to one who is both a man’s b son and his teacher, what is /b the i halakha /i as to whether that son must b stand before his father? /b The Gemara answers: b Come /b and b hear, as Shmuel said to Rav Yehuda: Big-toothed /b one, b stand before your father. /b Although Rav Yehuda was a great Torah scholar and taught his father, he was still required to stand before him. The Gemara answers: b Rav Yeḥezkel, /b Rav Yehuda’s father, b is different, as he was a man of /b good b deeds, /b and b even Mar Shmuel /b himself b would stand before him. /b ,The Gemara asks: b Rather, what is /b Shmuel b saying /b to Rav Yehuda? If he is not teaching him that one who is his father’s teacher must stand before his father, why did Shmuel say this to Rav Yehuda? The Gemara answers that b this is what /b Shmuel b said to him: Sometimes /b your father b comes from behind me /b and I do not see him or stand before him. Nevertheless, b you should stand before him and do not be concerned about my honor. /b ,Another b dilemma was raised before them, /b with regard to one who is both a man’s b son and his teacher, what is /b the i halakha /i as b to /b whether b the father /b must b stand before /b his son? The Gemara answers: b Come /b and b hear, as Rabbi Yehoshua ben Levi says: It is not appropriate for me to stand before my son /b solely due to his greatness in Torah, as I am greater than him. b But due to the honor of the household of the i Nasi /i /b I do stand before him, as his son was a son-in-law of the i Nasi /i .,It may be inferred from here that if his son were not in the household of the i Nasi /i he would not stand for him, and b the reason /b was b that /b he could claim: b I am his teacher /b and therefore I am not obligated to stand before him. Accordingly, Rabbi Yehoshua ben Levi is indicating that if b he were my teacher I would stand before him. /b The Gemara rejects this proof: b This is what /b Rabbi Yehoshua ben Levi b is saying: It is not appropriate for me to stand before my son, even /b if b he /b were b my teacher, as I am his father. But due to the honor of the household of the i Nasi /i /b I do stand before him., b A dilemma was raised before them: /b If one’s teacher is b riding /b on an animal, is that considered b like walking, /b and therefore one must stand before him, b or /b is he b not /b obligated to stand before him, since he is stationary relative to the animal? b Abaye said: Come /b and b hear /b a resolution from a different issue ( i Nega’im /i 13:7): If a leper, who is b ritually impure /b and transfers impurity through a tent, i.e., anyone who enters the location of the leper is rendered impure, b is sitting under /b the branches of b a tree, /b which form a tent over him, b and a pure /b person b is standing /b under that tree, the pure person is rendered b impure. /b ,If the b impure /b person b is standing under the tree and the pure /b person b is sitting /b there, he remains b pure. /b In this case, as the impure person is not settled there, he does not impart ritual impurity in a tent. b But if the impure /b person b sat /b and established his place there, b the pure /b individual is rendered b impure. /b ,That mishna adds: b And the same /b i halakha /i applies b with regard to a stone afflicted /b with a leprous b sore /b (see Leviticus, chapter 14), which also imparts impurity of a tent. If one carrying a stone of this kind sits under a tree, a pure person standing under the tree is rendered impure, whereas if the person carrying the stone stands, he does not render the other individual impure. b And Rav Naḥman bar Kohen says: That is to say /b that b riding is /b considered b like walking, /b as although the stone is stationary relative to the person, it is considered to be moving. b Conclude from it /b that in all cases riding is like walking., b A dilemma was raised before them: What is /b the i halakha /i as b to /b whether one should b stand before a Torah scroll? Rabbi Ḥilkiya and Rabbi Simon and Rabbi Elazar say /b that this dilemma can be resolved by b an i a fortiori /i /b inference: If b one stands before those who study /b the Torah, is it b not all the more so /b true that one should stand b before /b the Torah itself?,The Gemara relates: b Rabbi Elai and Rabbi Ya’akov bar Zavdi were sitting /b and studying Torah. b Rabbi Shimon bar Abba passed before them and they stood before him. /b Rabbi Shimon bar Abba b said to them: /b You are not obligated to do this, for two reasons. b One /b reason is b that that you are /b ordained b scholars and I /b am only b an associate, /b i.e., he had not been ordained. b And furthermore, does the Torah stand before those who study it? /b Since you are engaged in Torah study at the present moment you are not required to stand before a Torah scholar.,The Gemara comments: Rabbi Shimon bar Abba b holds in accordance with /b the opinion of b Rabbi Elazar, as Rabbi Elazar says: A Torah scholar may not stand before his teacher when he is studying Torah, /b because he is engaged in honoring the Torah itself. The Gemara adds: Even so, b Abaye cursed /b anyone who acted in accordance with this ruling, as he would give the appearance of one who disrespected his teacher.,§ The Gemara continues to discuss the mitzva of standing before a Torah scholar. With regard to the verse: b “And they looked after Moses until he was gone into the tent” /b (Exodus 33:8), b Rabbi Ami and Rabbi Yitzḥak Nappaḥa /b disputed its correct interpretation. b One said /b that this is stated b unfavorably, and one said /b that it is meant b favorably. The one who said /b it was stated b unfavorably /b explains the verse b as it is /b interpreted in the midrash. b The one who said /b it was stated b favorably /b interprets the verse in accordance with that which b Ḥizkiyya says. /b ,As Ḥizkiyya says: b Rabbi Ḥanina, son of Rabbi Abbahu, said to me /b that b Rabbi Abbahu says /b that b Rabbi Avdimi of Haifa says: /b If a Torah b scholar /b is b passing, one stands before him /b if he passes within b four cubits /b of him, b and once he passes four cubits /b from him b he sits. /b If the b president of the court /b is b passing, one stands before him /b as soon as he comes b within his range of vision. And once he passes four cubits /b from him, b he sits. /b If the b i Nasi /i /b is b passing, one stands before him /b as soon as he comes b within his range of vision, and he does not sit until /b the i Nasi /i b sits in his place, as it is stated: “And they looked after Moses until he was gone into the tent,” /b and only afterward did they sit. According to this interpretation, the verse is praising the behavior of the Jews.,§ The mishna teaches that women are exempt from b all positive, time-bound mitzvot. The Sages taught: What is a positive, time-bound mitzva? /b Examples include residing in b a i sukka /i , and /b taking the b i lulav /i , /b and blowing the b shofar /b on Rosh HaShana, all of which can be performed only at specific times of the year. b And /b another example is donning b ritual fringes, /b as the mitzva applies only during the daytime due to the verse which states: “Fringes, that you may look upon them” (Numbers 15:39), indicating that the fringes should be seen.
36. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 102
37. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 104
24a. כל לנטורינהו טפי עדיף והיכא מנח להו אמר ר' ירמיה בין כר לכסת שלא כנגד ראשו,והא תני רבי חייא מניחן בכובע תחת מראשותיו דמפיק ליה למורשא דכובע לבר,בר קפרא צייר להו בכילתא ומפיק למורשהון לבר רב שישא בריה דרב אידי מנח להו אשרשיפא ופריס סודרא עלוייהו,אמר רב המנונא בריה דרב יוסף זימנא חדא הוה קאימנא קמיה דרבא ואמר לי זיל אייתי לי תפילין ואשכחתינהו בין כר לכסת שלא כנגד ראשו והוה ידענא דיום טבילה הוה ולאגמורן הלכה למעשה הוא דעבד,בעי מיניה רב יוסף בריה דרב נחוניא מרב יהודה שנים שישנים במטה אחת מהו שזה יחזיר פניו ויקרא ק"ש וזה יחזיר פניו ויקרא ק"ש א"ל הכי אמר שמואל ואפילו אשתו עמו,מתקיף לה רב יוסף אשתו ולא מיבעיא אחר אדרבה אשתו כגופו אחר לאו כגופו,מיתיבי שנים שישנים במטה אחת זה מחזיר פניו וקורא וזה מחזיר פניו וקורא ותניא אחריתי הישן במטה ובניו ובני ביתו בצדו הרי זה לא יקרא ק"ש אא"כ היתה טלית מפסקת ביניהן ואם היו בניו ובני ביתו קטנים מותר,בשלמא לרב יוסף לא קשיא הא באשתו הא באחר אלא לשמואל קשיא,אמר לך שמואל לרב יוסף מי ניחא והתניא היה ישן במטה ובניו ובני ביתו במטה לא יקרא ק"ש אא"כ היתה טליתו מפסקת ביניהן אלא מאי אית לך למימר אשתו לרב יוסף תנאי היא לדידי נמי תנאי היא:,אמר מר זה מחזיר פניו וקורא ק"ש והא איכא עגבות מסייע ליה לרב הונא דא"ר הונא עגבות אין בהם משום ערוה לימא מסייע ליה לרב הונא האשה יושבת וקוצה לה חלתה ערומה מפני שיכולה לכסות פניה בקרקע אבל לא האיש,תרגמה רב נחמן בר יצחק כגון שהיו פניה טוחות בקרקע:,אמר מר אם היו בניו ובני ביתו קטנים מותר ועד כמה אמר רב חסדא תינוקת בת שלש שנים ויום אחד ותינוק בן ט' שנים ויום אחד איכא דאמרי תינוקת בת י"א שנה ויום אחד ותינוק בן שתים עשרה שנה ויום אחד אידי ואידי עד כדי (יחזקאל טז, ז) שדים נכונו ושערך צמח,א"ל רב כהנא לרב אשי התם אמר רבא אע"ג דתיובתא דשמואל הלכתא כוותיה דשמואל הכא מאי אמר ליה אטו כולהו בחדא מחתא מחתינהו אלא היכא דאיתמר איתמר והיכא דלא איתמר לא איתמר,א"ל רב מרי לרב פפא שער יוצא בבגדו מהו קרא עליה שער שער:,א"ר יצחק טפח באשה ערוה למאי אילימא לאסתכולי בה והא א"ר ששת למה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורף,אלא באשתו ולק"ש,אמר רב חסדא שוק באשה ערוה שנאמר (ישעיהו מז, ב) גלי שוק עברי נהרות וכתיב (ישעיהו מז, ג) תגל ערותך וגם תראה חרפתך אמר שמואל קול באשה ערוה שנא' (שיר השירים ב, יד) כי קולך ערב ומראך נאוה אמר רב ששת שער באשה ערוה שנא' (שיר השירים ד, א) שערך כעדר העזים:,אמר ר' חנינא אני ראיתי את רבי שתלה תפיליו מיתיבי התולה תפיליו יתלו לו חייו,דורשי חמורות אמרו (דברים כח, סו) והיו חייך תלואים לך מנגד זה התולה תפיליו,לא קשיא הא ברצועה הא בקציצה,ואיבעית אימא לא שנא רצועה ולא שנא קציצה אסור וכי תלה רבי בכיסתא תלה,אי הכי מאי למימרא מהו דתימא תיבעי הנחה כספר תורה קמ"ל:,ואמר ר' חנינא אני ראיתי את רבי שגיהק ופיהק ונתעטש ורק 24a. Because b whatever /b offers more b protection is preferable /b even at the cost of deprecation. b And where /b under his head b does he place them? Rabbi Yirmeya said: /b He places them b between the pillow and the mattress, not /b directly b aligned with his head /b but rather a bit to the side.,The Gemara asks: b Didn’t Rabbi Ḥiyya teach a /b i baraita /i that in that case b he places them in a pouch /b used for phylacteries, directly b under his head? /b The Gemara replies: He does so in a manner b that the bulge /b in the b pouch, /b where the phylacteries are, b protrudes out /b and is not beneath his head.,On this note, the Gemara relates that b Bar Kappara would tie them in /b his b bed curtain and project their bulge outward. Rav Sheisha, son of Rav Idi, would place them on a bench and spread a cloth over them. /b , b Rav Hamnuna, son of Rav Yosef, said: I was once standing before Rava and he told me: Go /b and b bring me /b my b phylacteries. And I found them /b in his bed, b between the mattress and the pillow, not aligned with his head. And I knew /b that b it was the day of /b his wife’s b immersion /b in the ritual bath for purification from the ritual impurity of a menstruating woman, and he certainly engaged in marital relations in order to fulfill the mitzva, b and he did so, /b he sent me to bring him his phylacteries, b to teach us the practical i halakha /i /b in that case., b Rav Yosef, son of Rav Neḥunya, /b who raised a dilemma above, b raised a dilemma before Rav Yehuda: Two individuals sleeping in a single bed, /b given that it was standard practice to sleep without clothing, b what is /b the i halakha /i ; is it permissible b for this /b one b to turn his head /b aside b and recite i Shema /i and for that /b one b turns his head and recites i Shema /i ; /b or is it prohibited because they are unclothed and are considered unfit to recite i Shema /i even though they are covered with a blanket? b He said to him: Shmuel said as follows: /b This is permitted b even /b if b his wife /b is in bed b with him. /b , b Rav Yosef strongly objects to /b this response: You say that he is permitted to recite i Shema /i in bed with b his wife, and needless to say /b he is permitted to do so when in bed with b another. On the contrary, /b since b his wife is like his own flesh, /b and he will not have lustful thoughts of her, it is permitted; b another is not like his own flesh /b and it is prohibited.,The Gemara b raises an objection /b to this from the resolution of an apparent contradiction between two i baraitot /i . It was taught in one i baraita /i : b Two /b unclothed b individuals who are sleeping in a single bed, this /b one b turns his head /b aside b and recites /b i Shema /i b and that /b one b turns his head /b aside b and recites /b i Shema /i . b And it was taught in another /b i baraita /i : b One who is sleeping in bed and his /b unclothed b children and members of his household are beside him, may not recite i Shema /i unless a garment separates between them. If his children and the members of his household were minors, it is permitted /b to recite i Shema /i even without a garment separating between them., b Granted, according to Rav Yosef, /b the apparent contradiction between the two i baraitot /i b is not difficult, /b as b this /b i baraita /i is referring to a case b where his wife /b is in the bed with him, b while this /b other i baraita /i is referring to a case b where another /b person is in bed with him and there is concern lest he will have lustful thoughts. b However, according to Shmuel, /b who permits one to recite i Shema /i regardless of who is in bed with him, b it is /b indeed b difficult. /b How would he interpret the i baraita /i that prohibits?,The Gemara replies: b Shmuel /b could have b said to you: And according to Rav Yosef’s /b opinion, b does it /b work out b well? Wasn’t it taught /b in that same i baraita /i that b one who is sleeping in bed and his children and members of his household are beside him, may not recite i Shema /i unless a garment separates between them? /b Doesn’t Rav Yosef hold that his wife is like his own flesh and no separation is necessary? b Rather, what have you to say /b in response? b Rav Yosef holds that there is a tannaitic /b dispute in the case of b one’s wife; I, too, hold that it is a tannaitic /b dispute, and I accept the ruling of one of the i baraitot /i .,The Gemara reverts to clarify something mentioned above. b The Master said /b in a i baraita /i : b This /b one b turns his head /b aside b and recites i Shema. /i /b The Gemara notes a difficulty: b Aren’t there /b bare b buttocks? /b This b supports /b the opinion of b Rav Huna, as Rav Huna said: Buttocks do not constitute nakedness. Let us say /b that the following mishna b supports Rav Huna’s /b opinion: b A woman sits and separates her i ḥalla /i naked, /b despite the fact that she must recite a blessing over the separation of the i ḥalla /i , b because she can cover her face, /b a euphemism for her genitals, b in the ground, but a male, /b whose genitals are not covered when he sits, may b not /b do so. The mishna teaches that exposed buttocks do not constitute nakedness., b Rav Naḥman bar Yitzḥak interpreted /b the mishna as referring to b a case where her face, /b genitals, b was completely covered in the ground /b such that her posterior was covered by the ground. Therefore, proof for Rav Huna’s opinion cannot be brought from this mishna., b The Master said /b in a i baraita /i : b If his children and the members of his household were minors, /b even though they are unclothed, b it is permitted /b to recite i Shema /i even without a garment separating between them. The Gemara asks: b Until what /b age is one still considered a minor? b Rav Ḥisda said: A girl /b until she is b three years and one day old, and a boy /b until b he is nine years and one day old, /b for these are the ages from which a sexual act in which they participate is considered a sexual act. b Some say: A girl eleven years and one day old and a boy of twelve years and one day old, /b as that is the age at which they are considered adults in this regard. This age is only approximate, as the age of majority for both b this, /b the boy, b and that, /b the girl, is b at /b the onset of puberty in accordance with the verse: b “Your breasts were formed and your hair was grown” /b (Ezekiel 16:7)., b Rav Kahana said to Rav Ashi: There, /b with regard to the law of phylacteries, b Rava said: Despite a conclusive refutation /b of the opinion b of Shmuel, the i halakha /i is in accordance with /b the opinion b of Shmuel. Here, what /b is the ruling? b He said to him: Were all of them woven in the same /b act of b weaving? /b Are there no distinctions between different cases? b Rather, where it is stated, it is stated, and where it is not stated, it is not stated, /b and there is no comparison., b Rav Mari said to Rav Pappa: /b Does it constitute nakedness b if one’s /b pubic b hair protruded from his garment? /b Rav Pappa said b about him: A hair, a hair. /b You are splitting hairs and being pedantic over trivialities., b Rabbi Yitzḥak stated: An /b exposed b handbreadth in a woman /b constitutes b nakedness. /b The Gemara asks: Regarding b which /b i halakha /i was this said? b If you say /b that it comes to prohibit b looking at /b an exposed handbreadth in b her, didn’t Rav Sheshet say: Why did the verse enumerate /b “anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), b jewelry that is /b worn b externally, /b over her clothing, e.g., bracelets, b together with jewelry /b worn b internally, /b beneath her clothing, near her nakedness, e.g., girdles? This was b to tell you: Anyone who gazes upon a woman’s little finger /b is considered b as if he gazed upon her /b naked b genitals, /b for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth., b Rather, /b it is referring even to b his wife, with regard to /b the b recitation of i Shema /i . /b One may not recite i Shema /i before an exposed handbreadth of his wife.,Along these lines, b Rav Ḥisda said: /b Even b a woman’s /b exposed b leg /b is considered b nakedness, as it is stated: “Uncover the leg and pass through the rivers” /b (Isaiah 47:2), b and it is written /b in the following verse: b “Your nakedness shall be revealed and your shame shall be seen” /b (Isaiah 47:3). b Shmuel /b further b stated: A woman’s /b singing b voice is /b considered b nakedness, /b which he derives from the praise accorded a woman’s voice, b as it is stated: “Sweet is your voice and your countece is alluring” /b (Song of Songs 2:14). Similarly, b Rav Sheshet stated: /b Even b a woman’s hair is /b considered b nakedness, /b for it too is praised, b as it is written: “Your hair is like a flock of goats, /b trailing down from Mount Gilead” (Song of Songs 4:1).,The Gemara resumes its discussion of phylacteries. b Rabbi Ḥanina said: I saw Rabbi /b Yehuda HaNasi b hang his phylacteries. /b The Gemara b raises an objection: /b It was taught in a i baraita /i that b one who hangs his phylacteries will have his life hang /b in the balance.,Moreover, b the Symbolic Interpreters /b of the Torah b said /b that the verse: b “And your life shall hang in doubt before you [ i minneged /i ]” /b (Deuteronomy 28:66), that is the punishment of b one who hangs his phylacteries. /b ,The Gemara replies: This apparent contradiction b is not difficult, as this /b i baraita /i , which condemns one who hangs his phylacteries, refers to one who hangs them b by the strap, /b allowing the leather boxes into which the parchment is placed to dangle in a deprecating way, which is certainly prohibited. b That /b i baraita /i , which relates that Rabbi Yehuda HaNasi would hang his phylacteries and that it is clearly permitted, refers to when one hangs them b from the box /b with the straps dangling., b And if you wish, say /b another explanation instead: b There is no difference /b whether he hangs the phylacteries from the b strap and there is no difference /b whether he hangs the phylacteries from b the box; /b both b are prohibited. And when Rabbi /b Yehuda HaNasi b hung /b his phylacteries, b he hung them in /b their b pouch. /b ,The Gemara asks: b If so, what /b is the purpose b to relate /b that incident? The Gemara replies: b Lest you say /b that phylacteries b would require placement /b atop a surface, b as /b is the custom with b a Torah scroll. /b Therefore, b it teaches us /b that this is unnecessary.,Since Rabbi Ḥanina related a story involving Rabbi Yehuda HaNasi, the Gemara cites another such story. b Rabbi Ḥanina said: I saw Rabbi /b Yehuda HaNasi, while he was praying, b belch, yawn, sneeze, spit, /b
38. Dead Sea Scrolls, 11Q13, None  Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 121
39. John Chrysostom, Hom. Gal., 4.710  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 90
40. Dead Sea Scrolls, 4Q162, 0  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 115
41. Dead Sea Scrolls, 4Q163, 0  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 115
42. Anon., Tanhuma, None  Tagged with subjects: •abraham, sons of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 97