| 1. Hebrew Bible, Numbers, 19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 474 |
2. Hebrew Bible, Nehemiah, 12.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 473| 12.11. "וְיוֹיָדָע הוֹלִיד אֶת־יוֹנָתָן וְיוֹנָתָן הוֹלִיד אֶת־יַדּוּעַ׃", | 12.11. "and Joiada begot Jonathan and Jonathan begot Jaddua.", |
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3. New Testament, Matthew, 23.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 476| 23.29. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, | 23.29. "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous, |
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4. Josephus Flavius, Jewish Antiquities, 1.152, 11.326, 12.320 (1st cent. CE - 1st cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 473, 476, 480 | 1.152. Now Terah hating Chaldea, on account of his mourning for Haran, they all removed to Haran of Mesopotamia, where Terah died, and was buried, when he had lived to be two hundred and five years old; for the life of man was already, by degrees, diminished, and became shorter than before, till the birth of Moses; after whom the term of human life was one hundred and twenty years, God determining it to the length that Moses happened to live. 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 12.320. Now it so fell out, that these things were done on the very same day on which their divine worship had fallen off, and was reduced to a profane and common use, after three years’ time; for so it was, that the temple was made desolate by Antiochus, and so continued for three years. |
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| 5. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 476 |
| 6. Charax of Pergamum, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 473 |
| 7. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 477, 480 |
8. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 476| 16b. רבי אלעזר אומר אף הנחש והא אנן תנן ר' אלעזר אומר בזמן שהן בני תרבות אינן מועדים והנחש מועד לעולם,תני נחש,אמר שמואל ארי ברה"ר דרס ואכל פטור טרף ואכל חייב,דרס ואכל פטור כיון דאורחיה למידרס הוה ליה כמו שאכלה פירות וירקות דהוה ליה שן ברשות הרבים ופטור טרף לאו אורחיה הוא,למימרא דטריפה לאו אורחיה הוא והכתיב (נחום ב, יג) אריה טורף בדי גורותיו בשביל גורותיו ומחנק ללבאותיו בשביל לבאותיו וימלא טרף חוריו בשביל חוריו ומעונותיו טריפה בשביל מעונותיו,והתניא וכן חיה שנכנסה לחצר הניזק טרפה בהמה ואכלה בשר משלם נזק שלם,הכא במאי עסקינן שטרפה להניח הא אכלה קתני בשנמלכה ואכלה,מנא ידעינן ועוד דשמואל נמי דלמא הכי הוא,אמר רב נחמן בר יצחק לצדדין קתני שטרפה להניח או דרסה ואכלה משלמת נזק שלם,רבינא אמר כי קאמר שמואל בארי תרבות ואליבא דרבי אלעזר דאמר לאו אורחיה,אי הכי אפי' דרסה נמי ליחייב,אלא דרבינא לאו אשמואל אתמר אלא אמתניתא כי תני מתניתא בארי תרבות ואליבא דר' אלעזר דאמר לאו אורחיה,א"ה ח"נ בעי לשלומי דאייעד,א"ה מאי האי דקתני לה גבי תולדה דשן גבי תולדה דקרן בעי למיתנייה קשיא, big strongמתני׳ /strong /big מה בין תם למועד,אלא שהתם משלם חצי נזק מגופו ומועד משלם נזק שלם מן העלייה, big strongגמ׳ /strong /big מאי עלייה אמר רבי אלעזר במעולה שבנכסיו,וכן הוא אומר (דברי הימים ב לב, לג) וישכב חזקיהו עם אבותיו ויקברוהו במעלה קברי בני דוד ואמר ר' אלעזר במעלה אצל מעולים שבמשפחה ומאן נינהו דוד ושלמה,(דברי הימים ב טז, יד) ויקברוהו בקברותיו אשר כרה לו בעיר דוד וישכיבוהו במשכב אשר מלא בשמים וזנים מאי בשמים וזנים רבי אלעזר אמר זיני זיני ר' שמואל בר נחמני אמר בשמים שכל המריח בהן בא לידי זימה,(ירמיהו יח, כב) כי כרו שוחה ללכדני ופחים טמנו לרגלי רבי אלעזר אמר שחשדוהו מזונה ר' שמואל בר נחמני אמר שחשדוהו מאשת איש,בשלמא למ"ד שחשדוהו מזונה היינו דכתיב (משלי כג, כז) כי שוחה עמוקה זונה אלא למ"ד שחשדוהו מאשת איש מאי שוחה אטו אשת איש מי נפקא מכלל זונה,בשלמא למ"ד שחשדוהו מאשת איש היינו דכתיב (ירמיהו יח, כג) ואתה ה' ידעת את כל עצתם עלי למות אלא למאן דאמר שחשדוהו מזונה מאי למות שהשליכוהו לבאר טיט,דרש רבא מאי דכתיב (ירמיהו יח, כג) יהיו מוכשלים לפניך בעת אפך עשה בהם אמר ירמיה לפני הקדוש ברוך הוא רבונו של עולם אפילו בשעה שעושין צדקה הכשילם בבני אדם שאינן מהוגנים כדי שלא יקבלו עליהן שכר,(דברי הימים ב לב, לג) וכבוד עשו לו במותו מלמד שהושיבו ישיבה על קברו,פליגי בה ר' נתן ורבנן חד אמר שלשה | 16b. b Rabbi Elazar says: Also the snake. /b By using the term also, Rabbi Elazar suggests he considers a snake to be forewarned to the same extent as the other animals in the mishna’s list, which, according to his opinion, are not considered to be forewarned if they are domesticated. The Gemara asks: b But didn’t we learn /b in the mishna: b Rabbi Elazar says: When these /b animals b are domesticated they are not /b considered to be b forewarned, but the snake is always /b considered b forewarned? /b ,The Gemara answers: Emend and b teach /b the i baraita /i as saying that Rabbi Elazar says: b A snake, /b instead of saying: Also a snake. Accordingly, the i baraita /i is teaching that he holds that only a snake is considered to be forewarned under all circumstances because he holds that even if it is domesticated it is still prone to caused damage.,§ The Gemara considers cases of damage caused by a lion: b Shmuel says: /b With regard to b a lion /b that kills an animal b in the public domain, /b if b it clawed /b its prey b and ate /b it, the lion’s owner is b exempt /b from liability. But if it first b tore apart /b its prey with its teeth in order to kill it, b and /b only then b ate /b it, the owner is b liable /b for the damage.,The Gemara elucidates: If b it clawed /b its prey b and ate /b it, the owner is b exempt, since it is its /b typical b manner to claw /b its prey and eat it, and b it is /b therefore b equivalent to /b the case of an animal b that eats fruit and vegetables /b belonging to someone else. Therefore, b it is /b classified as b Eating /b done b in a public domain, and /b the owner of the lion is b exempt. /b But if the lion first b tore apart /b its prey to kill it, since this b is not its /b typical b manner, /b the act is classified as Goring, for which an owner is liable even in a public thoroughfare.,The Gemara asks: b Is this to say that tearing apart /b its prey b is not the /b typical b manner of /b a lion? b But isn’t it written: “The lion tears apart for its young, /b and it strangles for its lionesses, and it fills its caves with prey, and its den with that which was torn apart” (Nahum 2:13). The description in the verse clearly indicates that it is the typical manner of a lion to tear apart its prey. The Gemara answers that each phrase of this verse is referring not to a situation where the lion catches prey for its own immediate use, but to one where it provides food b for its young, /b as it says: “The lion tears apart for its young”; to provide food b for its lionesses: “And it strangles for its lionesses”; /b to provide food b for /b the young cubs in b its lair: “And it filled its lair with prey”; /b and to provide food b for /b the young cubs in b its den: “And its den with that which was torn apart.” /b Therefore, we cannot learn from this verse that it is the typical manner of a lion to tear apart prey for its own immediate use.,The Gemara asks: b But isn’t it taught /b in a i baraita /i concerning acts classified as Eating: b And similarly, /b in the case of b a wild animal, /b including a lion, b that entered the courtyard of the injured /b party b and tore apart /b the courtyard owner’s b animal and ate /b its b meat, /b the owner of the wild animal b pays /b the b full /b cost of the b damage. /b ,The Gemara answers: b With what are we dealing here? /b This is a case b where it tore apart /b the animal in order b to leave it /b for later consumption. Since this is typical behavior for a lion, the lion is considered forewarned with regard to it. The Gemara asks: b Doesn’t /b the i baraita /i b teach: /b And b ate /b its meat? The Gemara answers: This is a case b where /b the lion initially killed the animal to leave it for later consumption but then b reconsidered and ate /b it.,The Gemara questions this understanding: b How can we know /b what the animal’s initial intentions were? b And furthermore, /b if one accepts this claim, then the ruling b of Shmuel /b is b also /b called into question, as b perhaps /b the case he ruled on b is /b a case like b this, /b where the lion initially intended to leave the prey he killed for later consumption, and therefore the owner should be exempt. The Gemara therefore rejects this understanding., b Rav Naḥman bar Yitzḥak said: /b The i baraita /i b teaches /b two cases b disjunctively /b and should be understood as teaching two i halakhot /i : With regard to a lion b that tore apart /b an animal in order b to leave /b it for later consumption, b or /b a lion that b clawed /b its prey b and ate /b it, since each acted in the typical manner of a lion, the owner b pays the full /b cost of the b damage. /b , b Ravina said: /b It is the typical manner of a wild lion to kill its prey and then eat it, and therefore such damage is classified as Eating. Accordingly, if the damage was done in the public domain, the lion’s owner is exempt from any liability. b When Shmuel says /b that an owner is liable if his lion does so, that was b with regard to a domesticated lion and in accordance with /b the opinion b of Rabbi Elazar, who says it is not the /b typical b manner /b of a domesticated wild animal to attack. Accordingly, the act is classified as being of the category of Goring, for which one is liable even in a public thoroughfare.,The Gemara asks: b If so, /b then b even /b when the lion b clawed /b its prey and ate it, the owner b should be liable /b for any damage it causes in a public domain, since according to Rabbi Elazar such behavior is atypical for a domesticated lion. Why then does Shmuel rule that in such a case the owner is exempt?,The Gemara concedes that its presentation of Ravina’s opinion is untenable: b Rather, Ravina’s /b explanation b was not stated in reference to Shmuel’s /b ruling, but b rather in reference to the i baraita /i , /b cited above, that discusses a case where a lion causes damage in the courtyard of the injured party. Accordingly, Ravina’s statement should be understood as follows: b When the i baraita /i teaches /b that one is liable if one’s lion tore apart an animal and ate it, that was b with regard to a domesticated lion and in accordance with /b the opinion b of Rabbi Elazar, who says it is not the /b typical b manner /b of a domesticated wild animal to attack.,The Gemara asks: b If that is so, /b since the act is atypical behavior for a lion, it should be classified as Goring, and the owner should be b required to pay /b for only b half /b the cost of b the damage. /b The Gemara answers: The i baraita /i is referring to a case b where /b the lion b was forewarned. /b ,The Gemara questions further: b If that is so, what /b is the reason b that /b the i baraita /i b teaches this among /b the b subcategories of Eating? It should have taught it among /b the b subcategories of Goring. /b The Gemara concedes: This is b a difficulty /b with this explanation., strong MISHNA: /strong b What /b is the difference b between /b the liability incurred for damage caused by an ox that is considered b innocuous and /b the liability incurred for damage caused by an ox that is b forewarned? /b ,The b only /b differences are b that /b for damage caused by b an innocuous /b ox, the owner b pays half /b the cost of b the damage /b exclusively b from /b proceeds of the sale b of the body /b of the ox, b and /b for b a forewarned /b ox b he pays the full /b cost of the b damage from /b his b higher /b property., strong GEMARA: /strong b What /b does the mishna mean by saying he pays from his b higher [ i aliyya /i ] /b property? b Rabbi Elazar says: /b It means that he pays b with the superior-quality [ i bame’ulla /i ] /b items b of his property. /b , b And similarly, /b the fact that the word i aliyya /i is referring to superior-quality property is indicated by the verse that b states: “And Hezekiah lay with his ancestors, and they buried him in the best [ i bema’ale /i ] of the sepulchers of the descendants of David” /b (II Chronicles 32:33), b and Rabbi Elazar says: /b The term b i bema’ale /i /b means b beside the best of the family. And who are they? David and Solomon. /b ,The Gemara offers an interpretation of another verse about the burial of a king of Judea, King Asa: b “And they buried him in his own sepulchers, which he had hewn out for himself in the city of David, and laid him in the resting place, which was filled with perfumes and spices [ i zenim /i ] /b prepared by the perfumers’ art” (II Chronicles 16:14). b What /b is meant by b “perfumes and spices”? Rabbi Elazar says: /b It means b many /b different b types [ i zinei /i ] /b of perfumes. b Rabbi Shmuel bar Naḥmani says: /b The word i zenim /i sounds similar to the word i zenut /i , licentiousness, and should therefore be understood about types of b perfumes that anyone who smells them is led to licentiousness. /b ,The Gemara cites another dispute between Rabbi Elazar and Rabbi Shmuel bar Naḥmani: Jeremiah requested of God to punish those who hounded him: b “For they have dug a pit to trap me and they have set snares for my feet” /b (Jeremiah 18:22). In what way did they dig a pit to trap him? b Rabbi Elazar says: They cast suspicion upon him of /b engaging in intercourse with b a woman who had engaged in sexual intercourse with a man forbidden to her by the Torah [ i zona /i ]. Rabbi Shmuel bar Naḥmani says: They cast suspicion upon him of /b engaging in intercourse with b a married woman. /b ,The Gemara asks: b Granted, according to the one who says that they cast suspicion upon him of /b engaging in intercourse with b a i zona /i , this is /b because the word “pit” is used as a metaphor for a i zona /i , b as it is written: “For a i zona /i is a deep pit” /b (Proverbs 23:27). b But according to the one who says that they cast suspicion upon him /b of engaging in intercourse with b a married woman, /b for b what /b reason did Jeremiah use the word b “pit”? /b The Gemara answers: b Due to /b the fact that she is b a married woman, should she be excluded from the category of a i zona /i ? /b If she commits adultery she is also termed a i zona /i , and the term “pit” can justifiably be applied to her.,The Gemara asks: b Granted, according to the one who says that they cast suspicion upon him of /b engaging in intercourse with b a married woman, this is /b consistent with b that which is written: “You, Lord, know all their plans to kill me” /b (Jeremiah 18:23). By claiming he engaged in intercourse with a married woman, they implicated him in a prohibition punishable by the death penalty. b But according to the one who says that they suspected him of /b engaging in intercourse with b a i zona /i , what /b did he mean by saying b “to kill /b me” when there is no court-imposed capital punishment for doing so? The Gemara answers: Jeremiah was referring to the fact b that they cast him into a pit of mire. /b , b Rava interpreted /b a verse b homiletically: What /b is the meaning of that b which is written: “Let them be made to stumble before You; deal with them in the time of Your anger” /b (Jeremiah 18:23)? It means that b Jeremiah said before the Holy One, Blessed be He: Master of the Universe, even at a time when they /b try to b perform /b acts of b charity, make them stumble /b by ensuring that they do so b with people who are unworthy /b of charity b in order that they should not receive /b the b reward for /b helping b them. /b ,The Gemara, above, cited a verse concerning King Hezekiah’s burial. The Gemara cites the continuation of that verse: b “And they afforded him honor in his death” /b (II Chronicles 32:33). This b teaches that they established a yeshiva at his grave /b to study Torah there., b Rabbi Natan and the Rabbis disagree /b with regard to this yeshiva: b One said: /b They studied there for b three /b days. |
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9. Eusebius of Caesarea, Ecclesiastical History, 5.1.55 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 | 5.1.55. But the blessed Blandina, last of all, having, as a noble mother, encouraged her children and sent them before her victorious to the King, endured herself all their conflicts and hastened after them, glad and rejoicing in her departure as if called to a marriage supper, rather than cast to wild beasts. |
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| 10. Libanius, Letters, 1119 (4th cent. CE - 4th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 478 |
| 11. Theodoret of Cyrus, Ecclesiastical History, 4.24.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 |
| 12. John Chrysostom, Homlies On Psalms, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 |
| 13. Ambrose, Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 |
| 14. Augustine, Sermons, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
15. Augustine, The City of God, 18.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 477 | 18.36. After these three prophets, Haggai, Zechariah, and Malachi, during the same period of the liberation of the people from the Babylonian servitude Esdras also wrote, who is historical rather than prophetical, as is also the book called Esther, which is found to relate, for the praise of God, events not far from those times; unless, perhaps, Esdras is to be understood as prophesying of Christ in that passage where, on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women, who for the most part rule kings, yet that same third youth demonstrated that the truth is victorious over all. For by consulting the Gospel we learn that Christ is the Truth. From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews had not kings but princes; and the reckoning of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils. |
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| 16. Augustine, Enarrationes In Psalmos, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 478 |
| 17. Jerome, Letters, 100.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
| 18. Jerome, Letters, 100.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
| 19. Jerome, Letters, 100.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
| 20. Jerome, De Situ Et Nominibus Locorum Hebraicorum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
| 21. Jerome, Commentaria In Epistolam Ad Titum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 |
| 22. Jerome, Commentary On Isaiah, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 478 |
| 23. Jerome, Commentaria In Jeremiam, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 |
| 24. Isaac of Nineveh, Second Part, None Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
| 25. Anon., Leges Publicae, None Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 476 |
| 26. Ambrose, Exp. Ps. 1, 2.10 Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 480 |
| 27. Isaac of Nineveh, Hom., None Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 478 |
| 28. Tabula Heracleensis, Tabula Heracleensis, None Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 478 |
| 30. Isaac of Nineveh, Kephal., None Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 479 |
31. Septuagint, 4 Maccabees, 17.6, 17.8 Tagged with subjects: •antioch, maccabean relics at synagogue of cerateum Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 477, 480 | 17.6. For your children were true descendants of father Abraham. 17.8. Indeed it would be proper to inscribe upon their tomb these words as a reminder to the people of our nation: |
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