Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



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

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
approach, abduction marriage, christian Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 38, 131
approach, adultery, christian Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 166
approach, and advise men, biblical women Gera (2014), Judith, 350, 371, 411
approach, and paganism, philosophers Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 67, 74
approach, apophatic Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 224, 268, 284
approach, architecture and art, aesthetic Jenkyns (2013), God, Space, and City in the Roman Imagination, 311, 314, 315, 316, 317, 319, 334, 337, 353
approach, art and architecture, aesthetic Jenkyns (2013), God, Space, and City in the Roman Imagination, 311, 314, 315, 316, 317, 319, 334, 337, 353
approach, as compared with that in the war, antiquities of josephus, different historiographical Feldman (2006), Judaism and Hellenism Reconsidered, 323
approach, beasts, the, and hybrid Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233
approach, bible, origen’s text-critical to, in hexapla Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 196
approach, bio-ritual model Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 91
approach, body-environment, bea Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7, 66, 67
approach, body-environment, bea, in lucretius’ epicurean theory of sight Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7, 37, 38, 39, 40, 54, 55, 57, 66, 67
approach, body-environment, bea, in magic Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 90, 92, 94, 95
approach, codex vaticanus graecus, historiographical/methodological Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 9, 40, 52, 53, 54, 89, 99, 100, 101, 102, 103, 110, 111, 112, 203, 212
approach, cognitive Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 217, 222
approach, comparative Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 2, 23, 78, 81, 235, 238, 239
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 1, 16, 75, 150, 165, 171
approach, early greek epistemology, requiring an interdisciplinary Tor (2017), Mortal and Divine in Early Greek Epistemology, 9, 346
approach, egyptian, allegorical Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28
approach, from the foundation of historiography, ab urbe condita rome Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 9, 15, 39, 40, 52, 54, 203
approach, ground-up Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 115, 418, 463, 479
approach, historiography, domi militiaeque Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 39, 52
approach, history-of-religion method in author's Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 28
approach, in a monograph, callisthenes, historian, author of phocian war, illustrates tragic Feldman (2006), Judaism and Hellenism Reconsidered, 347
approach, inheritance, bavli Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 160
approach, interdisciplinary Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 133, 146, 147, 148
approach, interpretation, single point Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 401
approach, issues with, historicizing Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 161
approach, modern scholarship on divine sonship nicene Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 10, 11, 12, 28
approach, of origen, text-critical Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 196
approach, of tacitus, p. cornelius tacitus, historical Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 47, 48, 49
approach, on the contemplative life, taylors contextual Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 67, 68, 69, 70, 71, 72, 73
approach, performative Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 99, 129
approach, permanent, value-judgment Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 56, 62, 89
approach, polytheism structuralist Parker (2005), Polytheism and Society at Athens, 389, 391, 392, 393, 395
approach, poverty, biological Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 56, 62, 85, 88, 91, 184
approach, prismatic Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 9, 10, 11, 194
approach, rabbinic literature, documentary Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 6, 17
approach, religious violence, religious studies Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 20, 25, 26, 27, 29, 30, 32, 34, 35, 38, 39, 43
approach, ritual, individualistic Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 503
approach, shift of codex vaticanus graecus, historiographical/methodological Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 99, 112
approach, statements, casuistic, if/then, “steady decline” Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 200, 201
approach, stories, didactic, “steady decline” Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 200, 201
approach, synchronic Faraone (1999), Ancient Greek Love Magic, 32, 37
approach, taylor, j. e., on the contemplative life, contextual Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 67, 68, 69, 70, 71, 72, 73
approach, to art and architecture, aesthetic Jenkyns (2013), God, Space, and City in the Roman Imagination, 311, 314, 315, 316, 317, 319, 334, 337, 353
approach, to art and architecture, ideological Jenkyns (2013), God, Space, and City in the Roman Imagination, 311, 317, 334, 353
approach, to art and architecture, political Jenkyns (2013), God, Space, and City in the Roman Imagination, 311, 317, 334, 353
approach, to cognitive, greek, religion Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 542, 557, 558
approach, to dreams and visions, ancient near east Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 4, 44, 127, 167, 168, 196, 203, 217, 288
approach, to exegesis, midrash, atomistic Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 83, 84, 90
approach, to fasting of babylonian rabbis and, palestinian rabbis, sages Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11
approach, to fasting of palestinian rabbis, babylonian rabbis, sages Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 11
approach, to hebrew scriptures, augustine of hippo, philosophical Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 93
approach, to lexical meaning, maximalist Peels (2016), Hosios: A Semantic Study of Greek Piety, 15, 22
approach, to lexical meaning, maximalist meaning, theory of Peels (2016), Hosios: A Semantic Study of Greek Piety, 15, 22, 149, 150, 151, 152, 153, 154
approach, to lexical meaning, monosemous Peels (2016), Hosios: A Semantic Study of Greek Piety, 15
approach, to medicine, empirical method van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123
approach, to ontology, proclus diadochus, proclus diadochus’ bureaucratic Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 593
approach, to rabbis concerning conversion, non-jews Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 121, 127, 132, 188
approach, to religious allegiance, libanius, flexible König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 196
approach, to song of songs in song of songs piyyutim, allegorical Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 57
approach, to text, allegorical reading of biblical law, leviticus rabba, hellenistic/christian Hayes (2022), The Literature of the Sages: A Re-Visioning, 142, 146, 151, 157, 158
approach, to the mishnah, abaye exegetical Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 93
approach, to the mishnah, rava exegetical Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 93
approach, to, allegory Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 215, 216
approach, to, astrometeorology, augustus Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 2, 11, 72, 102, 103, 104
approach, to, death, justin martyr’s focus on christian Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 53
approach, to, document burial and preservation, sadducees Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
approach, to, genre, bakhtinian Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 339, 341, 342, 343, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 360, 361, 362, 363, 364, 365, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 380, 381
approach, to, genre, formal Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 316, 317, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336
approach, to, health, medicine, and philosophy in school of justin martyr, death, justin’s focus on christian Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 53
approach, to, metaphor Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 215, 216, 228
approach, to, satire, present Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 20, 21, 23, 24
approach, to, scripture Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
approach, to, septimius severus, l., roman emperor, financial affairs Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 141, 142
approach, to, septuagint Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 38
approach, to, sources, historiographical Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 13, 33, 42, 43, 44, 45, 47, 48, 49, 50, 51, 52, 55, 56, 58, 59, 60, 66, 68, 69, 70, 71, 78, 79, 80, 94, 101, 105, 106, 118, 214
approach, to, tholos image in eusebian canon tables, church architecture, late antique Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 486, 500
approach, to, traditional theogony, ironic Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65, 66, 67
approach, to, typology, postmodern Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 221
approach, truth, philosophers Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 67
approach, truth, poets Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 67
approach, “narrative parable” as fable, single point interpretation Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 401
approached, and worshipped in gods, above and below, initiation, generous providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 341
approached, and worshipped in gods, above and below, initiation, new and strange plan of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29
approached, and worshipped in gods, above and below, initiation, they honour isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
approached, and worshipped in gods, above and below, initiation, think lucius worthy Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29, 339
approached, and worshipped in gods, above and below, initiation, unexpected and marvellous commands of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29
approached, and worshipped in initiation, gods, above and below Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 306
approached, by consul without lictors, dictator Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 66, 67, 82, 95, 96, 97, 98
approached, historiography as a follower of polybius rather than of livy, josephus Feldman (2006), Judaism and Hellenism Reconsidered, 211
approached, in initiation, death, prayed for, boundary of death Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 296
approaches, and methodological assumptions, theoretical Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 17, 18
approaches, cognitive Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 61
approaches, criteria for preferring one of another of theoretical Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 7
approaches, developmental model, theoretical Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 4, 35, 36
approaches, distinguished, elijah, babylonian, palestinian Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 18
approaches, essentialist Vlassopoulos (2021), Historicising Ancient Slavery, 164, 193
approaches, euripides' bacchai, peter-cornelius narrative and visions, intertextual Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 34, 35, 36, 260, 334
approaches, evaluating qualitative parallels, methodological Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 30
approaches, explanation of theoretical Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 4, 7
approaches, frontiers of apatheia, evagrius, desert father, but this only Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 361, 395
approaches, genealogy, rabbinic to, babylonian rabbis preoccupation with Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16, 36, 46, 52, 53, 54, 55, 56, 57, 58, 59, 60
approaches, genealogy, rabbinic to, in tobit Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 135
approaches, genealogy, rabbinic to, of palestinian rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16, 52, 53, 54, 55, 56, 57, 58, 59, 60
approaches, genealogy, rabbinic to, theme of ezras purity of lineage Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16, 121, 122
approaches, graeco-roman, peter-cornelius narrative and visions, intertextual Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 34, 35, 36
approaches, homeric dream of agamemnon, peter-cornelius narrative and visions, intertextual Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 34
approaches, in de abrahamo, exegetical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 30
approaches, mahozan vs. pumbeditan Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 49, 95, 97
approaches, network Jim (2022), Saviour Gods and Soteria in Ancient Greece, 140
approaches, nt, peter-cornelius narrative and visions, intertextual Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 27, 28, 29, 30, 31, 32
approaches, of babylonian david, king, diverse rabbis, palestinian rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 84, 85, 86, 87, 88, 89, 90, 92
approaches, of babylonian moses, rabbis, palestinian rabbis compared Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 94
approaches, of babylonian non-rabbinic jews, rabbis, palestinian rabbis distinguished Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30
approaches, of entangled, histoire history, methodological croisée Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 11, 27
approaches, ot, peter-cornelius narrative and visions, intertextual Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23, 24, 25, 26, 27
approaches, prophecy, graeco-roman Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225, 241
approaches, prophecy, jewish Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 239, 241, 268
approaches, reader-response Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 108
approaches, social, mistaken Galinsky (2016), Memory in Ancient Rome and Early Christianity, 348
approaches, spatial Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 57
approaches, static Vlassopoulos (2021), Historicising Ancient Slavery, 192
approaches, to amoraim, charity, expanded charity Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 189
approaches, to amoraim, charity, interest in tamhui Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 181, 182, 183
approaches, to diachronic vs. synchronic, greek, religion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 20, 21, 23, 78
approaches, to eating and drinking, anthropological König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
approaches, to in scholarship, josephus Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 13, 15
approaches, to memory, continuist Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 137
approaches, to memory, presentist Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 137
approaches, to myth, rationalising Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 49, 52, 56, 57, 58, 66, 67, 111, 112, 113, 330, 332
Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 53, 71, 76
approaches, to poverty and charity, christianity Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 6, 9, 152, 191
approaches, to practicing medicine, incubation, christian, saints different Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 790, 791
approaches, to study of aggadic midrash, aggadic stories Hayes (2022), The Literature of the Sages: A Re-Visioning, 553
approaches, to, biography, rabbinic, methodological Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 108, 109, 120, 127, 128
approaches, to, evil, pre-rabbinic jewish Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 14, 76, 80, 95, 100, 101
approaches, to, foundation myths, academic Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 9, 13, 41
approaches, to, jewish-christian relations, new Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 14
approaches, to, literacy, scholarly Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 754, 756, 757, 758
approaches, to, modern Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 4, 7, 8, 31
approaches, to, necessity, in thucydides, scholarly Joho (2022), Style and Necessity in Thucydides, 18, 19, 20, 21, 22
approaches, to, paganism Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 96, 228, 232
approaches, to, parallels, inner-rabbinic, literary/cultural vs. historical Hayes (2022), The Literature of the Sages: A Re-Visioning, 224, 225, 226, 254, 255, 259, 260, 378
approaches, to, parallels, literary, methodological Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 68, 69, 108, 127, 128, 182, 184
approaches, to, reason language, main Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 11
approaches, to, religio, religio, ritual Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 4, 5, 7, 9, 23, 59, 79
approaches, to, religion, greek, cognitive Tor (2017), Mortal and Divine in Early Greek Epistemology, 41
approaches, to, temporality Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 35, 73, 230, 300, 324, 333
approaches, to.nan, angelic descent, post-talmudic jewish Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 212, 213, 239, 249, 251, 255, 261, 266
approaches, torah, study of to, of non-rabbinic jews to Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 40, 95
approaches, traditionsgeschichtlich, methodological Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 2, 3
approaching, catastrophe, dramatic effects, in the gospel of judas, visions of Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 24, 25, 26
approaching, death, swans Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 165
approaching, food, epictetus, stoic, do not project your desire to Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 216

List of validated texts:
12 validated results for "approach"
1. Septuagint, Tobit, 5.10 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Temporality, Approaches to • genealogy, rabbinic approaches to, in Tobit

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 300; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 135

sup>
5.10 Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. "'' None
2. Hebrew Bible, 2 Samuel, 12.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • David, King, diverse approaches of Babylonian rabbis, Palestinian rabbis • Prophecy, Graeco-Roman approaches

 Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 84; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225

sup>
12.9 מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו בְּעֵינַי אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃'' None		sup>
12.9 Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.'' None
3. Hebrew Bible, Isaiah, 40.9, 52.7 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • midrash, atomistic approach to exegesis • rationalising approaches to myth

 Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 332; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 90

sup>
40.9 עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃
52.7 מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃'' None		sup>
40.9 O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’
52.7 How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’'' None
4. Thucydides, The History of The Peloponnesian War, 8.40.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Approaches, Static • Necessity (in Thucydides), scholarly approaches to

 Found in books: Joho (2022), Style and Necessity in Thucydides, 22; Vlassopoulos (2021), Historicising Ancient Slavery, 192

sup>
8.40.2 οἱ γὰρ οἰκέται τοῖς Χίοις πολλοὶ ὄντες καὶ μιᾷ γε πόλει πλὴν Λακεδαιμονίων πλεῖστοι γενόμενοι καὶ ἅμα διὰ τὸ πλῆθος χαλεπωτέρως ἐν ταῖς ἀδικίαις κολαζόμενοι, ὡς ἡ στρατιὰ τῶν Ἀθηναίων βεβαίως ἔδοξε μετὰ τείχους ἱδρῦσθαι, εὐθὺς αὐτομολίᾳ τε ἐχώρησαν οἱ πολλοὶ πρὸς αὐτοὺς καὶ τὰ πλεῖστα κακὰ ἐπιστάμενοι τὴν χώραν οὗτοι ἔδρασαν.'' None		sup>
8.40.2 There were more slaves at Chios than in any one other city except Lacedaemon, and being also by reason of their numbers punished more rigorously when they offended, most of them when they saw the Athenian armament firmly established in the island with a fortified position, immediately deserted to the enemy, and through their knowledge of the country did the greatest mischief. '' None
5. Josephus Flavius, Jewish Antiquities, 1.156 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Antiquities of Josephus, different historiographical approach as compared with that in the War • Josephus, approaches to in scholarship

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 323; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 15

sup>
1.156 εἰκάζεται δὲ ταῦτα τοῖς γῆς καὶ θαλάσσης παθήμασι τοῖς τε περὶ τὸν ἥλιον καὶ τὴν σελήνην καὶ πᾶσι τοῖς κατ' οὐρανὸν συμβαίνουσι: δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατ' αὐτοὺς εὐταξίας, ταύτης δ' ὑστεροῦντας φανεροὺς γίνεσθαι μηδ' ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν τιμὴν καὶ τὴν εὐχαριστίαν ἀπονέμειν."" None		sup>
1.156 This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—“If said he these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving.”'' None
6. New Testament, Acts, 10.17 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Peter-Cornelius narrative and visions, intertextual approaches, OT • genre, formal approach to

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 329

sup>
10.17 Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα,'' None		sup>
10.17 Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate, "" None
7. New Testament, Luke, 1.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Peter-Cornelius narrative and visions, intertextual approaches, OT • genre, formal approach to

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 329

sup>
1.29 ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος.'' None		sup>
1.29 But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. '' None
8. None, None, nan (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Peter-Cornelius narrative and visions, intertextual approaches, NT • permanent, value-judgment approach

 Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 89; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 31
9. None, None, nan (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • Christianity, approaches to poverty and charity • non-rabbinic Jews, approaches of Babylonian rabbis, Palestinian rabbis distinguished

 Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 9; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30
10. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Biography, rabbinic, methodological, approaches to • genealogy, rabbinic approaches to, Babylonian rabbis preoccupation with

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 120; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46

84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה'' None84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.'' None
11. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Biography, rabbinic, methodological, approaches to • Parallels, literary, methodological approaches to • genealogy, rabbinic approaches to, Babylonian rabbis preoccupation with

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 108; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46

62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה'' None62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long'' None
12. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Monotheism, dualist approach versus Jewish • On the Contemplative Life, Taylors contextual approach • Taylor, J. E., On the Contemplative Life, contextual approach

 Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 193; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 67, 68, 69, 70, 71, 72, 73

31a מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה\',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה\') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה\' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך'' None31a What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out gozi of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off gozi your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece ukelaster, eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron leyora, they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure zerita my going about orḥi and my lying down riv’i, and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me vatazreni with strength for battle” (II\xa0Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me hame’azreni with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me zeiritani, i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me zeraztani with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock rova of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse revi’iyyoteihem, anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned garem donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing garam Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I\xa0Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because'' None



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

For a list of book indices included, see here.