1. Hebrew Bible, Leviticus, 26.46, 27.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •alexandrian, jews/jewry Found in books: Piotrkowski (2019) 263| 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", 27.34. "אֵלֶּה הַמִּצְוֺת אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּהַר סִינָי׃", | 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.", 27.34. "These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.", |
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2. Hebrew Bible, Deuteronomy, 28.69, 29.1, 32.35, 32.43-32.44 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019) 263; Schwartz (2008) 226| 28.69. "אֵלֶּה דִבְרֵי הַבְּרִית אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃", 29.1. "וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אַתֶּם רְאִיתֶם אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָה לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃", 29.1. "טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ׃", 32.35. "לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃", 32.43. "הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃", 32.44. "וַיָּבֹא מֹשֶׁה וַיְדַבֵּר אֶת־כָּל־דִּבְרֵי הַשִּׁירָה־הַזֹּאת בְּאָזְנֵי הָעָם הוּא וְהוֹשֵׁעַ בִּן־נוּן׃", | 28.69. "These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.", 29.1. "And Moses called unto all Israel, and said unto them: Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;", 32.35. "Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.", 32.43. "Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.", 32.44. "And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.", |
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3. Hebrew Bible, Numbers, 11.16, 36.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •alexandrian jewry •alexandrian, jews/jewry Found in books: Levine (2005) 93; Piotrkowski (2019) 263| 11.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃", 36.13. "אֵלֶּה הַמִּצְוֺת וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ׃", | 11.16. "And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.", 36.13. "These are the commandments and the ordices, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by the Jordan at Jericho.", |
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4. Hebrew Bible, 2 Kings, 10.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 93| 10.1. "דְּעוּ אֵפוֹא כִּי לֹא יִפֹּל מִדְּבַר יְהוָה אַרְצָה אֲשֶׁר־דִּבֶּר יְהוָה עַל־בֵּית אַחְאָב וַיהוָה עָשָׂה אֵת אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ אֵלִיָּהוּ׃", 10.1. "וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן וַיִּכְתֹּב יֵהוּא סְפָרִים וַיִּשְׁלַח שֹׁמְרוֹן אֶל־שָׂרֵי יִזְרְעֶאל הַזְּקֵנִים וְאֶל־הָאֹמְנִים אַחְאָב לֵאמֹר׃", | 10.1. "Now Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, even the elders, and unto them that brought up [the sons of] Ahab, saying:", |
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5. Hebrew Bible, Judges, 9.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 93| 9.2. "דַּבְּרוּ־נָא בְּאָזְנֵי כָל־בַּעֲלֵי שְׁכֶם מַה־טּוֹב לָכֶם הַמְשֹׁל בָּכֶם שִׁבְעִים אִישׁ כֹּל בְּנֵי יְרֻבַּעַל אִם־מְשֹׁל בָּכֶם אִישׁ אֶחָד וּזְכַרְתֶּם כִּי־עַצְמֵכֶם וּבְשַׂרְכֶם אָנִי׃", 9.2. "וְאִם־אַיִן תֵּצֵא אֵשׁ מֵאֲבִימֶלֶךְ וְתֹאכַל אֶת־בַּעֲלֵי שְׁכֶם וְאֶת־בֵּית מִלּוֹא וְתֵצֵא אֵשׁ מִבַּעֲלֵי שְׁכֶם וּמִבֵּית מִלּוֹא וְתֹאכַל אֶת־אֲבִימֶלֶךְ׃", | 9.2. "Speak, I pray you, in the ears of all the men of Shekhem, Which is better for you, that all the sons of Yerubba῾al, who are seventy persons, reign over you, or that one should reign over you? remember also that I am your bone and your flesh.", |
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6. Hebrew Bible, Isaiah, 19.18-19.19, 56.7, 60.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandrian, jews/jewry Found in books: Piotrkowski (2019) 240, 255| 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", 60.7. "כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃", | 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.", 60.7. "All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house.", |
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7. Hebrew Bible, Ezekiel, 11.16 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 96| 11.16. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃", | 11.16. "therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;", |
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8. Septuagint, Wisdom of Solomon, 11.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •alexandrian jewry Found in books: Schwartz (2008) 226 | 11.16. that they might learn that one is punished by the very things by which he sins." |
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9. Septuagint, 3 Maccabees, 1.2-1.3, 2.28-2.29, 3.1, 3.3, 3.7, 3.12-3.29, 4.1-4.10, 5.1-5.5, 5.14-5.22, 5.31, 5.42, 5.51, 6.1, 6.9, 6.22-6.29, 6.31, 7.1-7.9, 7.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •alexandrian, jews/jewry Found in books: Piotrkowski (2019) 246, 249, 252, 254, 255, 256 | 1.2. But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war. 1.3. But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king. 2.28. "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status." 3.1. When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means. 3.3. The Jews, however, continued to maintain good will and unswerving loyalty toward the dynasty; 3.7. instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them. 3.12. "King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 3.13. I myself and our government are faring well. 3.14. When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle, 3.15. and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well. 3.16. And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly. 3.17. They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings, 3.18. they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all. 3.19. By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere. 3.20. But we, when we arrived in Egypt victorious, accommodated ourselves to their folly and did as was proper, since we treat all nations with benevolence. 3.21. Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites. 3.22. But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil, 3.23. they not only spurn the priceless citizenship, but also both by speech and by silence they abominate those few among them who are sincerely disposed toward us; in every situation, in accordance with their infamous way of life, they secretly suspect that we may soon alter our policy. 3.24. Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. 3.26. For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state. 3.27. But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family. 3.28. Any one willing to give information will receive the property of the one who incurs the punishment, and also two thousand drachmas from the royal treasury, and will be awarded his freedom. 3.29. Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature." 4.1. In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken. 4.2. But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them. 4.3. What district or city, or what habitable place at all, or what streets were not filled with mourning and wailing for them? 4.4. For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people. 4.5. For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner. 4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen. 4.7. In bonds and in public view they were violently dragged along as far as the place of embarkation. 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. 4.9. They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters, 4.10. and in addition they were confined under a solid deck, so that with their eyes in total darkness, they should undergo treatment befitting traitors during the whole voyage. 5.1. Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants, 5.2. and ordered him on the following day to drug all the elephants -- five hundred in number -- with large handfuls of frankincense and plenty of unmixed wine, and to drive them in, maddened by the lavish abundance of liquor, so that the Jews might meet their doom. 5.3. When he had given these orders he returned to his feasting, together with those of his friends and of the army who were especially hostile toward the Jews. 5.4. And Hermon, keeper of the elephants, proceeded faithfully to carry out the orders. 5.5. The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction. 5.14. But now, since it was nearly the middle of the tenth hour, the person who was in charge of the invitations, seeing that the guests were assembled, approached the king and nudged him. 5.15. And when he had with difficulty roused him, he pointed out that the hour of the banquet was already slipping by, and he gave him an account of the situation. 5.16. The king, after considering this, returned to his drinking, and ordered those present for the banquet to recline opposite him. 5.17. When this was done he urged them to give themselves over to revelry and to make the present portion of the banquet joyful by celebrating all the more. 5.18. After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day. 5.19. But when he, with the corroboration of his friends, pointed out that while it was still night he had carried out completely the order given him, 5.20. the king, possessed by a savagery worse than that of Phalaris, said that the Jews were benefited by today's sleep, "but," he added, "tomorrow without delay prepare the elephants in the same way for the destruction of the lawless Jews!" 5.21. When the king had spoken, all those present readily and joyfully with one accord gave their approval, and each departed to his own home. 5.22. But they did not so much employ the duration of the night in sleep as in devising all sorts of insults for those they thought to be doomed. 5.31. "Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts, 5.51. and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying, 6.24. "You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom. 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government." 6.29. These then were the things he said; and the Jews, immediately released, praised their holy God and Savior, since they now had escaped death. 6.31. Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial. 7.1. King Ptolemy Philopator to the generals in Egypt and all in authority in his government, greetings and good health. 7.2. We ourselves and our children are faring well, the great God guiding our affairs according to our desire. 7.3. Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors; 7.4. for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations. 7.5. They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death. 7.6. But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children, 7.7. and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind. 7.8. We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened. 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell." 7.20. Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place. |
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10. Septuagint, 2 Maccabees, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008) 52, 53 | 4.18. When the quadrennial games were being held at Tyre and the king was present,' |
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11. Philo of Alexandria, Hypothetica, 7.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 89 | 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety. |
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12. Philo of Alexandria, On The Life of Moses, 2.98, 2.122, 2.215-2.216 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •alexandrian, jews/jewry •alexandrian jewry Found in books: Levine (2005) 89; Piotrkowski (2019) 209 | 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? |
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13. Philo of Alexandria, On The Special Laws, 1.67, 2.62-2.63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •alexandrian, jews/jewry •alexandrian jewry Found in books: Levine (2005) 89; Piotrkowski (2019) 209 | 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy. |
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14. Philo of Alexandria, On Dreams, 2.127, 2.250 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •alexandrian jewry •alexandrian, jews/jewry Found in books: Levine (2005) 89; Piotrkowski (2019) 209 | 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? 2.250. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, "the sight of peace." So they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life; |
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15. Philo of Alexandria, On The Embassy To Gaius, 132, 156, 312, 155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 56, 285 | 155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. |
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| 16. Diodorus Siculus, Historical Library, 40.3, 40.3.5-40.3.6, 40.3.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •alexandrian, jews/jewry •alexandrian jewry Found in books: Levine (2005) 81; Piotrkowski (2019) 263 |
17. Philo of Alexandria, Against Flaccus, 74, 55 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 285 | 55. So when the people had received this license, what did they do? There are five districts in the city, named after the first five letters of the written alphabet, of these two are called the quarters of the Jews, because the chief portion of the Jews lives in them. There are also a few scattered Jews, but only a very few, living in some of the other districts. What then did they do? They drove the Jews entirely out of four quarters, and crammed them all into a very small portion of one; |
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18. Josephus Flavius, Jewish Antiquities, 1.17, 8.88, 12.237-12.240, 12.383, 12.387-12.388, 13.46-13.57, 13.61-13.80, 13.285, 14.131, 15.41, 18.149, 19.290, 20.235-20.237, 20.260 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexandrian, jews/jewry •alexandrian jewry Found in books: Levine (2005) 53, 96; Piotrkowski (2019) 54, 70, 252, 254, 256; Schwartz (2008) 167, 226 | 1.17. As I proceed, therefore, I shall accurately describe what is contained in our records, in the order of time that belongs to them; for I have already promised so to do throughout this undertaking; and this without adding any thing to what is therein contained, or taking away any thing therefrom. 8.88. 7. He also made a brazen altar, whose length was twenty cubits, and its breadth the same, and its height ten, for the burnt-offerings. He also made all its vessels of brass, the pots, and the shovels, and the basons; and besides these, the snuffers and the tongs, and all its other vessels, he made of brass, and such brass as was in splendor and beauty like gold. 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.240. but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.383. But when Antiochus came into it, and saw how strong the place was, he broke his oaths, and ordered his army that was there to pluck down the walls to the ground; and when he had so done, he returned to Antioch. He also carried with him Onias the high priest, who was also called Menelaus; 12.387. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; 12.388. and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it. 13.46. 3. When Jonathan had received this letter, he put on the pontifical robe at the time of the feast of tabernacles, four years after the death of his brother Judas, for at that time no high priest had been made. So he raised great forces, and had abundance of armor got ready. 13.47. This greatly grieved Demetrius when he heard of it, and made him blame himself for his slowness, that he had not prevented Alexander, and got the good-will of Jonathan, but had given him time so to do. However, he also himself wrote a letter to Jonathan, and to the people, the contents whereof are these: 13.48. “King Demetrius to Jonathan, and to the nation of the Jews, sendeth greeting. Since you have preserved your friendship for us, and when you have been tempted by our enemies, you have not joined yourselves to them, I both commend you for this your fidelity, and exhort you to continue in the same disposition, for which you shall be repaid, and receive rewards from us; 13.49. for I will free you from the greatest part of the tributes and taxes which you formerly paid to the kings my predecessors, and to myself; and I do now set you free from those tributes which you have ever paid; and besides, I forgive you the tax upon salt, and the value of the crowns which you used to offer to me and instead of the third part of the fruits [of the field], and the half of the fruits of the trees, I relinquish my part of them from this day: 13.50. and as to the poll-money, which ought to be given me for every head of the inhabitants of Judea, and of the three toparchies that adjoin to Judea, Samaria, and Galilee, and Perea, that I relinquish to you for this time, and for all time to come. 13.51. I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us. 13.52. I also make free all those Jews who have been made captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our service; and let their sabbaths, and all their festivals, and three days before each of them, be free from any imposition. 13.53. In the same manner, I set free the Jews that are inhabitants of my kingdom, and order that no injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they may do it, and those as far as thirty thousand; which Jewish soldiers, wheresoever they go, shall have the same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about mine own body, and as rulers over those that are in my court. 13.54. I give them leave also to use the laws of their forefathers, and to observe them; and I will that they have power over the three toparchies that are added to Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other temple for worship but only that at Jerusalem. 13.55. I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, one hundred and fifty thousand [drachmae]; and what money is to spare, I will that it shall be your own. I also release to you those ten thousand drachmae which the kings received from the temple, because they appertain to the priests that minister in that temple. 13.56. And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. 13.57. I also give you leave to repair and rebuild your temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for the Jewish country to have very strong, let it be so built at my expenses.” 13.61. for when his enemies saw what had befallen him, they returned back, and encompassed Demetrius round, and they all threw their darts at him; but he, being now on foot, fought bravely. But at length he received so many wounds, that he was not able to bear up any longer, but fell. And this is the end that Demetrius came to, when he had reigned eleven years, as we have elsewhere related. 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 13.74. 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76. and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said. 13.77. Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth. 13.78. Now when Sabbeus and Tlteodosius had given leave to Andronicus to speak first, he began to demonstrate out of the law, and out of the successions of the high priests, how they every one in succession from his father had received that dignity, and ruled over the temple; and how all the kings of Asia had honored that temple with their donations, and with the most splendid gifts dedicated thereto. But as for that at Gerizzm, he made no account of it, and regarded it as if it had never had a being. 13.79. By this speech, and other arguments, Andronicus persuaded the king to determine that the temple at Jerusalem was built according to the laws of Moses, and to put Sabbeus and Theodosius to death. And these were the events that befell the Jews at Alexandria in the days of Ptolemy Philometor. 13.80. 1. Demetrius being thus slain in battle, as we have above related, Alexander took the kingdom of Syria; and wrote to Ptolemy Philometor, and desired his daughter in marriage; and said it was but just that he should be joined an affinity to one that had now received the principality of his forefathers, and had been promoted to it by God’s providence, and had conquered Demetrius, and that was on other accounts not unworthy of being related to him. 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 15.41. It was Antiochus Epiphanes who first brake that law, and deprived Jesus, and made his brother Onias high priest in his stead. Aristobulus was the second that did so, and took that dignity from his brother [Hyrcanus]; and this Herod was the third, who took that high office away [from Arianflus], and gave it to this young man, Aristobulus, in his stead. 18.149. and desired her, as a kinswoman of his, to give him her help, and to engage her husband to do the same, since she saw how she alleviated these her husband’s troubles all she could, although she had not the like wealth to do it withal. So they sent for him, and allotted him Tiberias for his habitation, and appointed him some income of money for his maintece, and made him a magistrate of that city, by way of honor to him. 19.290. It will therefore be fit to permit the Jews, who are in all the world under us, to keep their ancient customs without being hindered so to do. And I do charge them also to use this my kindness to them with moderation, and not to show a contempt of the superstitious observances of other nations, but to keep their own laws only. 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the third], put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. 20.260. and what we have suffered from the Assyrians and Babylonians, and what afflictions the Persians and Macedonians, and after them the Romans, have brought upon us; for I think I may say that I have composed this history with sufficient accuracy in all things. |
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| 19. Josephus Flavius, Life, 11, 134, 14, 27, 271, 276-279, 294, 296, 331, 56, 69, 79, 91-92, 280 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 93 |
20. Josephus Flavius, Against Apion, 1.28-1.36, 2.33-2.37, 2.49-2.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexandrian jewry •alexandrian, jews/jewry Found in books: Levine (2005) 285; Piotrkowski (2019) 252, 356; Schwartz (2008) 167 | 1.28. 6. As to the care of writing down the records from the earliest antiquity among the Egyptians and Babylonians; that the priests were intrusted therewith, and employed a philosophical concern about it; that they were the Chaldean priests that did so among the Babylonians; and that the Phoenicians, who were mingled among the Greeks, did especially make use of their letters, both for the common affairs of life, and for the delivering down the history of common transactions, I think I may omit any proof, because all men allow it so to be: 1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. /p 1.30. 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36. but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications; 2.33. 4. But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews. “They came (says he) out of Syria, and inhabited near the tempestuous sea, and were in the neighborhood of the dashing of the waves.” 2.34. Now, if the place of habitation includes any thing that is reproachful, this man reproaches not his own real country [Egypt], but what he pretends to be his own country, Alexandria; for all are agreed in this, that the part of that city which is near the sea is the best part of all for habitation. 2.35. Now, if the Jews gained that part of the city by force, and have kept it hitherto without impeachment, this is a mark of their valor: but in reality it was Alexander himself that gave them that place for their habitation, when they obtained equal privileges there with the Macedonians. 2.36. Nor can I devise what Apion would have said, had their habitation been at Necropolis, and not been fixed hard by the royal palace [as it is]; nor had their nation had the denomination of Macedonians given them till this very day [as they have]. 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.50. for when these Alexandrians were making war with Cleopatra the queen, and were in danger of being utterly ruined, these Jews brought them to terms of agreement, and freed them from the miseries of a civil war. “But then (says Apion) Onias brought a small army afterward upon the city at the time when Thermus the Roman ambassador was there present.” 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. |
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| 21. Juvenal, Satires, 3.10-3.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 285 |
22. Mishnah, Sanhedrin, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 93| 1.6. "סַנְהֶדְרִי גְדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד, וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה. וּמִנַּיִן לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד, שֶׁנֶּאֱמַר (במדבר יא) אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל, וּמֹשֶׁה עַל גַּבֵּיהֶן, הֲרֵי שִׁבְעִים וְאֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעִים. וּמִנַּיִן לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר (שם לה) וְשָׁפְטוּ הָעֵדָה וְגוֹ' וְהִצִּילוּ הָעֵדָה, עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת, הֲרֵי כָאן עֶשְׂרִים. וּמִנַּיִן לָעֵדָה שֶׁהִיא עֲשָׂרָה, שֶׁנֶּאֱמַר (שם יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב. וּמִנַּיִן לְהָבִיא עוֹד שְׁלֹשָׁה, מִמַּשְׁמַע שֶׁנֶּאֱמַר (שמות כג) לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעֹת, שׁוֹמֵעַ אֲנִי שֶׁאֶהְיֶה עִמָּהֶם לְטוֹבָה, אִם כֵּן לָמָּה נֶאֱמַר (שם) אַחֲרֵי רַבִּים לְהַטֹּת, לֹא כְהַטָּיָתְךָ לְטוֹבָה הַטָּיָתְךָ לְרָעָה. הַטָּיָתְךָ לְטוֹבָה עַל פִּי אֶחָד, הַטָּיָתְךָ לְרָעָה עַל פִּי שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶם עוֹד אֶחָד, הֲרֵי כָאן עֶשְׂרִים וּשְׁלֹשָׁה. וְכַמָּה יְהֵא בְעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין, מֵאָה וְעֶשְׂרִים. רַבִּי נְחֶמְיָה אוֹמֵר, מָאתַיִם וּשְׁלשִׁים, כְּנֶגֶד שָׂרֵי עֲשָׂרוֹת: \n", | 1.6. "The greater Sanhedrin was made up of seventy one and the little Sanhedrin of twenty three.From where do we learn that the greater Sanhedrin should be made up of seventy one? As it says, “Gather unto me seventy men of the elders of Israel” (Num. 11:16), and when Moses is added to them there is seventy one. Rabbi Judah says: “Seventy.” From where do we learn that the little Sanhedrin should be made up of twenty three? As it says, “The assembly shall judge”, “The assembly shall deliver” (Num. 35:24-25), an assembly that judges and an assembly that delivers, thus we have twenty. And from where do we know that an assembly has ten? As it says, “How long shall I bear this evil congregation?” (Num. 14:27) [which refers to the twelve spies] but Joshua and Caleb were not included. And from where do we learn that we should bring three others [to the twenty]? By inference from what it says, “You shall not follow after the many to do evil” (Ex. 23:2), I conclude that I must be with them to do well. Then why does it say, “[To follow] after the many to change judgment” (Ex. 23:2). [It means that] your verdict of condemnation should not be like your verdict of acquittal, for your verdict of acquittal is reached by the decision of a majority of one, but your verdict of condemnation must be reached by the decision of a majority of two. The court must not be divisible equally, therefore they add to them one more; thus they are twenty three. And how many should there be in a city that it may be fit to have a Sanhedrin? A hundred and twenty. Rabbi Nehemiah says: “Two hundred and thirty, so that [the Sanhedrin of twenty three] should correspond with them that are chiefs of [at least] groups of ten.", |
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23. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 56| 3.10. "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מוּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n", | 3.10. "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.", |
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24. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 116| 9.21. ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον Οὐχ οὗτός ἐστιν ὁ πορθήσας ἐν Ἰερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς; | 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests!" |
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25. New Testament, Hebrews, 11.35-11.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Schwartz (2008) 52| 11.35. ἔλαβον †γυναῖκες† ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν· ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν· 11.36. ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς· 11.37. ἐλιθάσθησαν, ἐπειράσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, 11.38. ὧν οὐκ ἦν ἄξιος ὁ κόσμος ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς. | 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.36. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. |
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26. New Testament, Luke, 4.16-4.21, 23.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 56, 118| 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. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. | 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." 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus. |
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27. New Testament, Mark, 15.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 56| 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. | 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. |
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28. Josephus Flavius, Jewish War, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 53, 56, 93, 96, 127, 285; Piotrkowski (2019) 254 | 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.260. But Felix thought this procedure was to be the beginning of a revolt; so he sent some horsemen and footmen both armed, who destroyed a great number of them. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.482. Now there came certain men seventy in number, out of Batanea, who were the most considerable for their families and prudence of the rest of the people; these desired to have an army put into their hands, that if any tumult should happen, they might have about them a guard sufficient to restrain such as might rise up against them. 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.570. And being conscious to himself that if he communicated part of his power to the great men, he should make them his fast friends; and that he should gain the same favor from the multitude, if he executed his commands by persons of their own country, and with whom they were well acquainted; he chose out seventy of the most prudent men, and those elders in age, and appointed them to be rulers of all Galilee, 2.599. which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias. 2.615. Hereupon Josephus, who hitherto suspected nothing of John’s plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days’ time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus. 2.641. He then gave order to the masters of those vessels which he had thus filled to sail away immediately for Taricheae, and to confine those men in the prison there; till at length he took all their senate, consisting of six hundred persons, and about two thousand of the populace, and carried them away to Taricheae. 4.336. So they called together, by a public proclamation, seventy of the principal men of the populace, for a show, as if they were real judges, while they had no proper authority. Before these was Zacharias accused of a design to betray their polity to the Romans, and having traitorously sent to Vespasian for that purpose. 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 7.47. and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night;; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. 7.368. nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; |
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29. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 293 | 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. |
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30. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 56| 2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. | 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. |
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31. Tosefta, Megillah, 2.17, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 56, 93| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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32. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 53, 96| 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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33. Tosefta, Kippurim, 2.4-2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 56| 2.4. "[מהו נס שנעשה בהן אמרו כשהיה נקנור מביאו מאלכסנדריא שבמצרים] עמד עליהן נחשול שבים לטבען ונטלו אחד מהן והטילוהו לים [ובקשו להטיל את השני ולא הניחן נקנור אמר להם אם אתם מטילין את השני הטילוני עמו היה מצטער ובא עד שהגיע לנמל של יפו כיון שהגיע לנמילה של יפו היה מבעבע ועולה מתחת הספינה וי\"א אחת מהן חיה שבים בלעה אותה וכיון שהגיע ניקנור לנמילה של יפו פלטתו והטילתו ליבשה ועליהן מפורש בקבלה (שיר השירים א׳:י״ז) קורות בתינו ארזים וגו'].", 2.5. "של בית גרמו היו בקיאין במעשה לחם הפנים ולא רצו ללמד שלחו חכמים והביאו אומנים מאלכסנדריא [שבמצרים שהיו אופין כיוצא בהן אלא שאין בקיאין לרדותה של בית גרמו היו מסיקין את התנור מבחוץ והיא נירדית מבפנים של אלכסנדרין לא היו עושין כן ויש אומרים זו היתה מתעפשות] וכשידעו חכמים בדבר אמרו [לא ברא המקום את העולם אלא לכבודו] שנאמר (ישעיהו מ״ג:ז׳) כל הנקרא בשמי [וגומ'] שלחו להן ולא באו עד שכפלו להן [שכרן] שנים עשר מנה היו נוטלין בכל יום [חזרו להיות נוטלין ארבעה ועשרים] דברי ר\"מ רבי יהודה אומר [עשרים וארבעה היו נוטלין] בכל יום [חזרו להיות נוטלין] ארבעים ושמונה אמרו להם חכמים מה ראיתם שלא ללמד אמרו יודעין היו בית אבא שבית [המקדש] עתיד ליחרוב [ולא רצו ללמד שלא יהו עושין] לפני עבודת כוכבים כדרך שעושין לפני המקום ובדבר הזה היו מזכירין אותן לשבח [שלא] נמצאת פת נקייה ביד בניהן [וביד בנותיהן מעולם] שלא יאמרו מלחם הפנים [הן] ניזונין לקיים מה שנאמר (במדבר ל״ב:כ״ב) והייתם נקיים מה' ומישראל.", | |
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34. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 293 | 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. |
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35. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 89| 24b. של חמשה ושל ששה ושל שמונה ושל שבעה לא יעשה אפי' של שאר מיני מתכות רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו מלכי בית חשמונאי,אמרו לו משם ראייה שפודין של ברזל היו וחיפום בבעץ העשירו עשאום של כסף חזרו העשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא (שמות כ, יט) לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום אמר אביי לא אסרה תורה אלא דמות ארבעה פנים בהדי הדדי,אלא מעתה פרצוף אדם לחודיה תשתרי אלמה תניא כל הפרצופות מותרין חוץ מפרצוף אדם א"ר הונא בריה דרב אידי מפרקיה דאביי שמיעא לי לא תעשון אתי לא תעשון אותי,ושאר שמשין מי שרי והא תניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום כגון אופנים ושרפים וחיות הקודש ומלאכי השרת אמר אביי לא אסרה תורה אלא שמשין שבמדור העליון,ושבמדור התחתון מי שרי והתניא (שמות כ, ג) אשר בשמים לרבות חמה ולבנה כוכבים ומזלות ממעל לרבות מלאכי השרת כי תניא ההיא לעבדם,אי לעבדם אפילו שלשול קטן נמי אין ה"נ דתניא (שמות כ, ג) אשר בארץ לרבות הרים וגבעות ימים ונהרות אפיקים וגאיות מתחת לרבות שלשול קטן,ועשייה גרידתא מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני כגון חמה ולבנה כוכבים ומזלות,שאני ר"ג דאחרים עשו לו והא רב יהודה דאחרים עשו לו וא"ל שמואל לרב יהודה שיננא סמי עיניה דדין,התם חותמו בולט הוה ומשום חשדא כדתניא טבעת חותמו בולט אסור להניחה ומותר לחתום בה חותמו שוקע מותר להניחה ואסור לחתום בה,ומי חיישינן לחשדא והא ההיא בי כנישתא דשף ויתיב בנהרדעא דהוה ביה אנדרטא והוו עיילי רב ושמואל ואבוה דשמואל ולוי ומצלו התם ולא חיישי לחשדא רבים שאני,והא ר"ג יחיד הוא כיון דנשיא הוא שכיחי רבים גביה איבעית אימא דפרקים הוה,ואיבעית אימא להתלמד עבד וכתיב (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות:, big strongמתני׳ /strong /big מעשה שבאו שנים ואמרו ראינוהו שחרית במזרח | 24b. a candelabrum b of five or of six or of eight /b lamps. b But one may not fashion /b a candelabrum with b seven /b lamps b even /b if he constructs it b from other kinds of metal /b rather than gold, as in exigent circumstances the candelabrum in the Temple may be fashioned from other metals. b Rabbi Yosei bar Yehuda says: Also, one may not fashion /b a candelabrum b of wood, in the manner that the kings of the Hasmonean monarchy fashioned /b it. When they first purified the Temple they had to prepare the candelabrum out of wood, as no other material was available. Since this candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The other Sages b said to /b Rabbi Yosei bar Yehuda: b From there /b you seek to bring b a proof? /b There the branches of the candelabrum b were /b comprised of b spits [ i shippudin /i ] of iron and they covered them with tin. /b Later, when b they grew richer /b and could afford a candelabrum of higher-quality material, b they fashioned them from silver. /b When b they grew even richer, they fashioned them from gold. /b Still, Abaye proves from this i baraita /i that the prohibition against forming an image applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s forms were permitted.,The Gemara asks: b And is it /b really b permitted /b to form images of b those attendants /b concerning b which it is impossible to reproduce their likeness? Isn’t it taught /b in a i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), comes to teach: b You shall not make images of My attendants that serve before Me on high. /b Apparently, this includes the sun and the moon. b Abaye said: /b This does not include the sun and the moon, as b the Torah prohibited only /b the fashioning of b an image of /b all b four faces /b of the creatures of the Heavenly Chariot b together /b (see Ezekiel, chapter 1). However, all other images, which are not the likeness of the ministering angels, are permitted.,The Gemara raises a difficulty: b However, if /b that is b so, let /b the fashioning of an image of b a human face [ i partzuf /i ] alone be permitted. Why, /b then, b is it taught /b in a i baraita /i : b All faces are permitted /b for ornamental purposes, b except for the face of a person? Rav Huna, son of Rav Idi, said: From a lecture of Abaye I heard /b that there is a different reason why one may not form an image of a human face, as the verse states: b “You shall not make with Me [ i iti /i ]” /b (Exodus 20:19). This can be read as: b You shall not make Me [ i oti /i ]. /b Since man is created in the image of God, it is prohibited to form an image of a human being.,The Gemara asks: b And is it permitted /b to form images of b other attendants? Isn’t it taught /b in another i baraita /i that the verse: b “You shall not make with Me /b gods of silver” (Exodus 20:19), teaches that b you shall not make images of My attendants that serve before Me on high, for example, i ofanim /i and seraphim and the sacred i ḥayyot /i and the ministering angels. Abaye said: The Torah prohibited only /b those b attendants that are /b found b in the upper Heaven, /b i.e., the supreme angels in the highest firmament, but not the celestial bodies, e.g., the sun and the moon, despite the fact that they too are located in heaven.,The Gemara raises another difficulty: b And is it permitted /b to form images of b those /b bodies found b in the lower heaven? Isn’t it taught /b in a i baraita /i : “You shall not make for yourself any graven image, nor any manner of likeness, of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:3). The phrase b “that is in heaven” /b comes b to include /b the b sun, /b the b moon, /b the b stars, and /b the b constellations. /b The term b “above” /b serves b to include the ministering angels. /b Apparently, it is prohibited to form an image even of the celestial bodies found in the lower Heaven. The Gemara answers: b When that /b i baraita /i b is taught, /b it is in reference to the prohibition b against worshipping them. /b However, there is no prohibition against forming an image in their likeness.,The Gemara asks: b If /b that i baraita /i is referring to b the prohibition against worshipping them, /b then b even a tiny worm /b should b also /b be prohibited. The Gemara answers: b Yes, it is indeed so, as it is taught /b in the same i baraita /i with regard to the continuation of the verse, b “in the earth” /b comes b to include mountains and hills, seas and rivers, streams and valleys; “beneath” /b comes b to include a tiny worm. /b If so, it is indeed possible to explain that the entire i baraita /i is referring to the prohibition against idol worship.,The Gemara raises yet another objection: b And is the mere fashioning /b of images of the celestial bodies b permitted? Isn’t it taught /b in another i baraita /i : b “You shall not make with Me /b gods of silver” (Exodus 20:19). This verse teaches that b you shall not make images of My attendants that serve before Me, for example /b the b sun, /b the b moon, /b the b stars and /b the b constellations. /b This is explicit proof that it is prohibited to form images of the sun and the moon; consequently, the solution proposed by Abaye is rejected, leaving the difficulty with Rabban Gamliel’s diagram unresolved.,The Gemara proposes an alternative resolution: The case of b Rabban Gamliel is different, as others, /b i.e., gentiles, b fashioned /b those images b for him, /b and it is prohibited only for a Jew to fashion such images; there is no prohibition against having them in one’s possession. The Gemara raises a difficulty: b But /b there is the case of b Rav Yehuda, as others fashioned for him /b a seal in the form of a human being, b and Shmuel said to Rav Yehuda, /b who was his student: b Sharp-witted one, blind this one’s eyes, /b i.e., disfigure the image, as it is prohibited even to have the image of a human being in one’s possession.,The Gemara answers: b There, /b in the case of Rav Yehuda, b his was a protruding seal, /b i.e., the image projected from the ring, and Shmuel prohibited it b due to /b the potential b suspicion /b that he had an object of idol worship in his hand. b As it is taught /b in a i baraita /i : With regard to b a ring, /b if b its seal protrudes it is prohibited to place it /b on one’s finger, due to the suspicion of idol worship, b but it is permitted to seal /b objects b with it. /b In this case, the act of sealing creates an image that is sunken below the surface, which is not prohibited. However, if b its seal is sunken, it is permitted to place it /b on one’s finger, b but it is prohibited to seal /b objects b with it, /b as that creates a protruding image.,The Gemara asks: b And are we concerned about /b arousing b suspicion /b in a case of this kind? b But /b what about that b certain synagogue that had been /b destroyed in Eretz Yisrael and its stones were b relocated and /b it was rebuilt so that it b sat in Neharde’a, /b and b there was a statue [ i andarta /i ] /b of the king b in it. And /b nevertheless b Rav and Shmuel and Shmuel’s father and Levi would /b all b enter and pray there and they were not concerned about /b arousing b suspicion. /b The Gemara answers: When b many /b Jews are present it b is different, /b as a large group is not suspected of having idolatrous intentions. Rather, it is assumed that the statue is there exclusively for purposes of ornamentation.,The Gemara asks: b But isn’t Rabban Gamliel an individual? /b According to this reasoning, his images of the moon should have been prohibited, as they would have aroused suspicion. The Gemara answers: b Since he is the i Nasi /i , /b the head of the Great Sanhedrin, b many /b people b were /b always b found with him, /b and therefore there was no room for suspicion. The Gemara suggests an alternative answer: b If you wish, say /b that these images were not whole; rather, they b were /b formed b from pieces /b of images that had to be put together. Only complete images are prohibited.,The Gemara suggests yet another answer: b If you wish, say: /b Rabban Gamliel b did /b this b to teach himself, /b which is not prohibited, as b it is written: “You shall not learn to do /b after the abominations of those nations” (Deuteronomy 18:9), which indicates: b However, you may learn to understand and to teach. /b In other words, it is permitted to do certain things for the sake of Torah study which would otherwise be prohibited., strong MISHNA: /strong There was b an incident /b in b which two /b witnesses b came /b to testify about the new moon, b and they said: We saw /b the waning moon b in the morning in the east, /b |
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36. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 56| 26a. יקחו ספרים ספרים לוקחין תורה,אבל אם מכרו תורה לא יקחו ספרים ספרים לא יקחו מטפחות מטפחות לא יקחו תיבה תיבה לא יקחו בית הכנסת בית הכנסת לא יקחו את הרחוב,וכן במותריהן:, big strongגמ׳ /strong /big בני העיר שמכרו רחובה של עיר אמר רבה בר בר חנה אמר רבי יוחנן זו דברי ר' מנחם בר יוסי סתומתאה אבל חכ"א הרחוב אין בו משום קדושה,ור' מנחם בר יוסי מאי טעמיה הואיל והעם מתפללין בו בתעניות ובמעמדות ורבנן ההוא אקראי בעלמא:,בית הכנסת לוקחין תיבה: אמר רבי שמואל בר נחמני א"ר יונתן לא שנו אלא בית הכנסת של כפרים אבל בית הכנסת של כרכין כיון דמעלמא אתו ליה לא מצו מזבני ליה דהוה ליה דרבים,אמר רב אשי האי בי כנישתא דמתא מחסיא אף על גב דמעלמא אתו לה כיון דאדעתא דידי קאתו אי בעינא מזבנינא לה,מיתיבי א"ר יהודה מעשה בבית הכנסת של טורסיים שהיה בירושלים שמכרוה לרבי אליעזר ועשה בה כל צרכיו והא התם דכרכים הוה ההיא בי כנישתא זוטי הוה ואינהו עבדוה,מיתיבי (ויקרא יד, לד) בבית ארץ אחוזתכם אחוזתכם מיטמא בנגעים ואין ירושלים מיטמא בנגעים אמר רבי יהודה אני לא שמעתי אלא מקום מקדש בלבד,הא בתי כנסיות ובתי מדרשות מיטמאין אמאי הא דכרכין הוו אימא א"ר יהודה אני לא שמעתי אלא מקום מקודש בלבד,במאי קמיפלגי ת"ק סבר לא נתחלקה ירושלים לשבטים ורבי יהודה סבר נתחלקה ירושלים לשבטים,ובפלוגתא דהני תנאי,דתניא מה היה בחלקו של יהודה הר הבית הלשכות והעזרות ומה היה בחלקו של בנימין אולם והיכל ובית קדשי הקדשים,ורצועה היתה יוצאת מחלקו של יהודה ונכנסת בחלקו של בנימין ובה מזבח בנוי והיה בנימין הצדיק מצטער עליה בכל יום לבולעה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין ונעשה אושפיזכן לשכינה,והאי תנא סבר לא נתחלקה ירושלים לשבטים דתניא אין משכירים בתים בירושלים מפני שאינן שלהן ר"א (בר צדוק) אומר אף לא מטות לפיכך עורות קדשים בעלי אושפיזין נוטלין אותן בזרוע,אמר אביי ש"מ אורח ארעא למישבק אינש גולפא ומשכא באושפיזיה,אמר רבא לא שנו אלא שלא מכרו שבעה טובי העיר במעמד אנשי העיר אבל מכרו שבעה טובי העיר במעמד אנשי העיר אפילו | 26a. b they may purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may purchase a Torah /b scroll., b However, /b the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, b if they sold a Torah /b scroll, b they may not /b use the proceeds to b purchase scrolls /b of the Prophets and the Writings. If they sold b scrolls /b of the Prophets and Writings, b they may not purchase wrapping cloths. /b If they sold b wrapping cloths, they may not purchase an ark. /b If they sold b an ark, they may not purchase a synagogue. /b If they sold b a synagogue, they may not purchase a town square. /b , b And similarly, /b the same limitation applies b to /b any b surplus funds /b from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item., strong GEMARA: /strong The mishna states: b Residents of a town who sold the town square /b may purchase a synagogue with the proceeds. Concerning this mishna, b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. /b Therefore, if it is sold, the residents may use the money from the sale for any purpose., b And Rabbi Menaḥem bar Yosei, what is his reason /b for claiming that the town square has sanctity? b Since the people pray in /b the town square b on /b communal b fast days and on /b non-priestly b watches, /b it is defined as a place of prayer and as such has sanctity. b And the Rabbis, /b why do they disagree? They maintain b that /b use of the town square b is merely an irregular occurrence. /b Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.,§ The mishna states: If they sold b a synagogue, they may purchase an ark. /b The Gemara cites a qualification to this i halakha /i : b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: They taught /b this b only /b with regard to b a synagogue of a village, /b which is considered the property of the residents of that village. b However, /b with regard to b a synagogue of a city, since /b people b come to it from the /b outside b world, /b the residents of the city b are not able to sell it, because it is /b considered to be the property b of the public /b at large and does not belong exclusively to the residents of the city., b Rav Ashi said: This synagogue of Mata Meḥasya, although /b people b from the /b outside b world come to it, since they come at my discretion, /b as I established it, and everything is done there in accordance with my directives, b if I wish, I can sell it. /b ,The Gemara b raises an objection /b to Rabbi Shmuel bar Naḥmani’s statement, from a i baraita /i : b Rabbi Yehuda said: /b There was b an incident involving a synagogue of bronze workers [ i tursiyyim /i ] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his /b own b needs. /b The Gemara asks: b But wasn’t /b the synagogue b there /b one b of cities, /b as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: b That /b one b was a small synagogue, and /b it was the bronze workers b themselves /b who b built it. /b Therefore, it was considered exclusively theirs, and they were permitted to sell it.,The Gemara b raises an objection /b from another i baraita /i : The verse states with regard to leprosy of houses: “And I put the plague of leprosy b in a house of the land of your possession” /b (Leviticus 14:34), from which it may be inferred: b “Your possession,” /b i.e., a privately owned house, b can become ritually impure with leprosy, but /b a house in b Jerusalem cannot become ritually impure with leprosy, /b as property there belongs collectively to the Jewish people and is not privately owned. b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b the site of the Temple alone, /b but not with regard to the entire city of Jerusalem.,The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, b but synagogues and study halls /b in Jerusalem b can become ritually impure. Why /b should this be true given b that they are /b owned by the b city? /b The Gemara answers: Emend the i baraita /i and b say /b as follows: b Rabbi Yehuda said: I heard /b this distinction stated b only /b with regard to b a sacred site, /b which includes the Temple, synagogues, and study halls., b With regard to what /b principle do the first i tanna /i and Rabbi Yehuda b disagree? The first i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, /b i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. b And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, /b and it is only the site of the Temple itself that belongs collectively to the entire nation.,The Gemara notes: They each follow a different opinion b in the dispute /b between b these i tanna’im /i : /b ,One i tanna /i holds that Jerusalem was apportioned to the tribes, b as it is taught /b in a i baraita /i : b What /b part of the Temple b was in the /b tribal b portion of Judah? The Temple mount, the /b Temple b chambers, and the /b Temple b courtyards. And what was in the /b tribal b portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. /b , b And a strip /b of land b issued forth from the portion of Judah and entered into the portion of Benjamin, and upon /b that strip b the altar was built, and /b the tribe of b Benjamin, the righteous, would agonize over it every day /b desiring b to absorb it /b into its portion, due to its unique sanctity, b as it is stated /b in Moses’ blessing to Benjamin: b “He covers it throughout the day, /b and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. b Therefore, Benjamin was privileged by becoming the host [ i ushpizekhan /i ] of the /b Divine Presence, as the Holy of Holies was built in his portion., b And this /b other b i tanna /i holds /b that b Jerusalem was not apportioned to the tribes, as it is taught /b in a i baraita /i : b One may not rent out houses in Jerusalem, due to /b the fact b that /b the houses b do not belong to /b those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. b Rabbi Elazar bar Tzadok says: Even beds may not /b be hired out. b Therefore, /b in the case of the b hides of /b the renter’s b offerings /b that the innkeepers take in lieu of payment, the b innkeepers /b are considered to be b taking them by force, /b as they did not have a right to demand payment.,Apropos the topic of inns, the Gemara reports: b Abaye said: Learn from /b this i baraita /i that b it is proper etiquette /b for b a person to leave /b his wine b flask and /b the b hide /b of the animal that he slaughtered b at his inn, /b i.e., the inn where he stayed, as a gift for the service he received.,§ The Gemara returns its discussion of the mishna: b Rava said: They taught /b that there is a limitation on what may be purchased with the proceeds of the sale of a synagogue b only when the seven representatives of the town /b who were appointed to administer the town’s affairs b had not sold /b the synagogue b in an assembly of the residents of the town. However, /b if b the seven representatives of the town had sold /b it b in an assembly of the residents of the town, /b then b even /b |
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| 37. Origen, Homilies On Leviticus, 5.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 293 |
| 38. Scriptores Historiae Augustae, Saturninus, 8.1-8.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 422 |
| 39. Scriptores Historiae Augustae, Al. Sev., 28.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 422 |
| 40. Anon., Midrash Psalms, 93.8 (4th cent. CE - 9th cent. CE) Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 53 |
41. Anon., Letter of Aristeas, 177, 308-321 Tagged with subjects: •nan Found in books: Levine (2005) 146 | 321. He urged him also in a letter that if any of the men preferred to come back to him, not to hinder them. For he counted it a great privilege to enjoy the society of such learned men, and he would rather lavish his wealth upon them than upon vanities. |
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| 42. Anon., Genesis Rabbati, 45.8 Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 285, 297 |
| 43. Epigraphy, Jigre, 105, 117, 125-126, 13, 22, 24-25, 27-28, 9, 39 Tagged with subjects: •nan Found in books: Piotrkowski (2019) 183, 412 |
| 44. Papyri, Cpj, 138, 132 Tagged with subjects: •nan Found in books: Piotrkowski (2019) 254 |
| 45. Anon., Martyrdom of Pionius, 13 Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 293 |
| 46. Epigraphy, Cig, 5361-5362 Tagged with subjects: •nan Found in books: Piotrkowski (2019) 183 |
| 47. Nepos, Ale., 12.46 Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 293 |
| 48. Epigraphy, Seg, 16.931 Tagged with subjects: •alexandrian, jews/jewry Found in books: Piotrkowski (2019) 183 |
| 49. Hammurabi, Laws of Hammurabi, 1.1 Tagged with subjects: •alexandrian jewry Found in books: Levine (2005) 297 |
| 50. Epigraphy, Rc, 309 Tagged with subjects: •alexandrian jewry Found in books: Schwartz (2008) 226 |
