1. Hebrew Bible, Numbers, 33.52 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920| 33.52. "וְהוֹרַשְׁתֶּם אֶת־כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וְאִבַּדְתֶּם אֵת כָּל־מַשְׂכִּיֹּתָם וְאֵת כָּל־צַלְמֵי מַסֵּכֹתָם תְּאַבֵּדוּ וְאֵת כָּל־בָּמֹתָם תַּשְׁמִידוּ׃", | 33.52. "then ye shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images, and demolish all their high places.", |
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2. Hebrew Bible, Leviticus, 19.4, 25.37 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920, 921| 19.4. "אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 25.37. "אֶת־כַּסְפְּךָ לֹא־תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא־תִתֵּן אָכְלֶךָ׃", | 19.4. "Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.", 25.37. "Thou shalt not give him thy money upon interest, nor give him thy victuals for increase.", |
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3. Hebrew Bible, Exodus, 20.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920| 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", | 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", |
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4. Hebrew Bible, Deuteronomy, 4.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920| 4.15. "וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃", | 4.15. "Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—", |
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5. Hebrew Bible, Isaiah, 47.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 921| 47.2. "קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃", | 47.2. "Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers.", |
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6. Terence, The Eunuch, 580 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 908| 580. Abducit secum ancillas: paucae quae circum illam essent manent | |
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7. Septuagint, Wisdom of Solomon, 15.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 | 15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors, |
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8. Philo of Alexandria, Against Flaccus, 41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 | 41. And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues, |
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9. Philo of Alexandria, On Rewards And Punishments, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 | 29. Therefore, the unstable, and erroneous, and untrustworthy character of opinion is plain from this circumstance; for it anchors upon images and probabilities. And every image is deceitful, exhibiting itself by a certain attractive similarity in lieu of the original thing itself. But reason, which is the leader of the outward sense, thinking that the decision about all things which are perceptible only by the intellect, and which are always the same and in the same condition, belongs to itself, is convicted of being in error on many points. For when it directs its view to particular instances which are innumerable, it finds itself powerless, and unequal to the task, and faints under it, like a wrestler who is stripped up by some more mighty power; |
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10. Philo of Alexandria, On Giants, 59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 | 59. in consequence of which principle, he has banished from the constitution, which he has established, those celebrated and beautiful arts of statuary and painting, because they, falsely imitating the nature of the truth, contrive deceits and snares, in order, through the medium of the eyes, to beguile the souls which are liable to be easily won over. |
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| 11. Philo of Alexandria, On The Decalogue, 65 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 |
12. Mishnah, Avodah Zarah, 1.8, 3.4, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 907, 923| 1.8. "וְאֵין עוֹשִׂין תַּכְשִׁיטִין לַעֲבוֹדָה זָרָה, קֻטְלָאוֹת וּנְזָמִים וְטַבָּעוֹת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּשָׂכָר מֻתָּר. אֵין מוֹכְרִין לָהֶם בִּמְחֻבָּר לַקַּרְקַע, אֲבָל מוֹכֵר הוּא מִשֶּׁיִּקָּצֵץ. רַבִּי יְהוּדָה אוֹמֵר, מוֹכֵר הוּא לוֹ עַל מְנָת לָקוֹץ. אֵין מַשְׂכִּירִין לָהֶם בָּתִּים בְּאֶרֶץ יִשְׂרָאֵל, וְאֵין צָרִיךְ לוֹמַר שָׂדוֹת. וּבְסוּרְיָא מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְחוּץ לָאָרֶץ מוֹכְרִין לָהֶם בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, בְּאֶרֶץ יִשְׂרָאֵל מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְסוּרְיָא מוֹכְרִין בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת. וּבְחוּצָה לָאָרֶץ מוֹכְרִין אֵלּוּ וָאֵלּוּ: \n", 3.4. "שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:", 4.4. "עֲבוֹדָה זָרָה שֶׁל נָכְרִי, אֲסוּרָה מִיָּד. וְשֶׁל יִשְׂרָאֵל, אֵין אֲסוּרָה עַד שֶׁתֵּעָבֵד. נָכְרִי מְבַטֵּל עֲבוֹדָה זָרָה שֶׁלּוֹ וְשֶׁל חֲבֵרוֹ, וְיִשְׂרָאֵל אֵינוֹ מְבַטֵּל עֲבוֹדָה זָרָה שֶׁל נָכְרִי. הַמְבַטֵּל עֲבוֹדָה זָרָה, בִּטֵּל מְשַׁמְּשֶׁיהָ. בִּטֵּל מְשַׁמְּשֶׁיהָ, מְשַׁמְּשֶׁיהָ מֻתָּרִין וְהִיא אֲסוּרָה: \n", | 1.8. "One should not make jewelry for an idol [such as] necklaces, ear-rings, or finger-rings. Rabbi Eliezer says, for payment it is permitted. One should not sell to idolaters a thing which is attached to the soil, but when cut down it may be sold. R. Judah says, one may sell it on condition that it be cut down. One should not let houses to them in the land of Israel; and it is not necessary to mention fields. In Syria houses may be let to them, but not fields. Outside of the land of Israel, houses may be sold and fields let to them, these are the words of Rabbi Meir. Rabbi Yose says: in the land of Israel, one may let to them houses but not fields; In Syria, we may sell them houses and let fields; Outside of the land of Israel, both may be sold.", 3.4. "Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.", 4.4. "The idol of an idolater is prohibited immediately; but if it belonged to a Jew it is not prohibited until it is worshipped. An idolater can annul an idol belonging to himself or to another idolater, but a Jew cannot annul the idol of an idolater. He who annuls an idol annuls the things that pertain to it. If he only annulled the things that pertain to it these are permitted but the idol itself is prohibited.", |
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| 13. Josephus Flavius, Life, 65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 |
14. Josephus Flavius, Against Apion, 2.12, 2.75 (1st cent. CE - 1st cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 | 2.12. This is that wonderful relation which we have given us by this great grammarian. But that it is a false one is so plain, that it stands in need of few words to prove it, but is manifest from the works of Moses; for when he erected the first tabernacle to God, he did himself neither give order for any such kind of representation to be made at it, nor ordain that those who came after him should make such a one. Moreover, when in a future age Solomon built his temple in Jerusalem, he avoided all such needless decorations as Apion hath here devised. 2.75. But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal creation, |
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15. Josephus Flavius, Jewish War, 2.197 (1st cent. CE - 1st cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 | 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. |
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16. Josephus Flavius, Jewish Antiquities, 3.91, 8.195, 15.276, 18.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 | 3.91. 5. The first commandment teaches us that there is but one God, and that we ought to worship him only. The second commands us not to make the image of any living creature to worship it. The third, that we must not swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of work. 8.195. nay, before this happened, he sinned, and fell into an error about the observation of the laws, when he made the images of brazen oxen that supported the brazen sea, and the images of lions about his own throne; for these he made, although it was not agreeable to piety so to do; 15.276. but, above all the rest, the trophies gave most distaste to the Jews; for as they imagined them to be images, included within the armor that hung round about them, they were sorely displeased at them, because it was not the custom of their country to pay honors to such images. 18.55. 1. But now Pilate, the procurator of Judea, removed the army from Caesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar’s effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; |
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| 17. Plutarch, Numa Pompilius, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 |
18. Tosefta, Avodah Zarah, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 912, 920| 5.2. "ישרה אדם בארץ ישראל אפילו בעיר שרובה עובדי כוכבים ולא בחו\"ל אפי' בעיר שכולה ישראל מלמד שישיבת ארץ ישראל שקולה כנגד כל מצות שבתורה. והקבור בארץ ישראל כאילו הוא קבור תחת המזבח. לא יצא אדם לחוצה לארץ אא\"כ היו חטין סאתים בסלע אמר רבי שמעון במה דברים אמורין בזמן שאינו מוצא ליקח אבל בזמן שמוצא ליקח אפילו סאה בסלע לא יצא וכן היה ר\"ש אומר אלימלך מגדולי הדור ומפרנסי צבור היה ועל שיצא לחוצה לארץ מת הוא ובניו ברעב והיו כל ישראל קיימין על אדמתן שנאמר (רות א) ותהום כל העיר עליהן מלמד שכל העיר קיימת ומת הוא ובניו ברעב. הרי הוא אומר (בראשית כח) ושבתי בשלום אל בית אבי שאין ת\"ל והיה ה' לי לאלהים ואומר (ויקרא כה) לתת לכם את ארץ כנען להיות לכם לאלהים כל זמן שאתם בארץ כנען הריני לכם אלוה אין אתם בארץ כנען איני לכם לאלוה וכן הוא אומר (יהושוע ד) כארבעים אלף חלוצי הצבא ואומר (יהושוע ב) כי נתן בידי את יושבי הארץ וגו' וכי עלתה על דעתך שישראל מכבשים את הארץ לפני המקום אלא כל זמן שהם עליה כולה נכבשה אינן עליה כולה אינה נכבשת וכן דוד אמר (שמואל א כו) כי גרשוני היום מהסתפח בנחלת ה' וגו' וכי תעלה על דעתך שדוד המלך עובד עבודת כוכבים אלא שהיה דוד דורש ואומר כל המניח את ארץ ישראל בשעת שלום ויוצא כאילו עובד עבודת כוכבים דכתיב (ירמיהו לב) ונטעתים בארץ הזאת באמת אינן עליה אין נטועין לפני באמת לא בכל לבי ולא בכל נפשי. ר' שמעון בן אלעזר אומר ישראל שבחוצה לארץ עובדי עבודת כוכבים בטהרה הן כיצד עובד כוכבים שעשה משתה לבנו והלך וזימן את כל היהודים שבעירו אע\"פ שהן אוכלין משלהן ושותין משלהן ושמש שלהן עומד ע\"ג עובדי עבודת כוכבים הן שנא' (שמות לד) וקרא לך ואכלת מזבחו.", | |
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| 19. Anon., Mekhilta Derabbi Yishmael, 2.242, 2.283 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920, 923 |
| 20. Tertullian, Against Marcion, 2.2.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 907 |
21. Tertullian, On The Games, 23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 | 23. Seeing, then, man's own reflections, even in spite of the sweetness of pleasure, lead him to think that people such as these should be condemned to a hapless lot of infamy, losing all the advantages connected with the possession of the dignities of life, how much more does the divine righteousness inflict punishment on those who give themselves to these arts! Will God have any pleasure in the charioteer who disquiets so many souls, rouses up so many furious passions, and creates so many various moods, either crowned like a priest or wearing the colors of a pimp, decked out by the devil that he may be whirled away in his chariot, as though with the object of taking off Elijah? Will He be pleased with him who applies the razor to himself, and completely changes his features; who, with no respect for his face, is not content with making it as like as possible to Saturn and Isis and Bacchus, but gives it quietly over to contumelious blows, as if in mockery of our Lord? The devil, forsooth, makes it part, too, of his teaching, that the cheek is to be meekly offered to the smiter. In the same way, with their high shoes, he has made the tragic actors taller, because none can add a cubit to his stature. Matthew 6:27 His desire is to make Christ a liar. And in regard to the wearing of masks, I ask is that according to the mind of God, who forbids the making of every likeness, and especially then the likeness of man who is His own image? The Author of truth hates all the false; He regards as adultery all that is unreal. Condemning, therefore, as He does hypocrisy in every form, He never will approve any putting on of voice, or sex, or age; He never will approve pretended loves, and wraths, and groans, and tears. Then, too, as in His law it is declared that the man is cursed who attires himself in female garments, Deuteronomy xxii what must be His judgment of the pantomime, who is even brought up to play the woman! And will the boxer go unpunished? I suppose he received these c stus-scars, and the thick skin of his fists, and these growths upon his ears, at his creation! God, too, gave him eyes for no other end than that they might be knocked out in fighting! I say nothing of him who, to save himself, thrusts another in the lion's way, that he may not be too little of a murderer when he puts to death that very same man on the arena. |
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| 22. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 922 |
23. Philostratus The Athenian, Life of Apollonius, 4.28 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 909| 4.28. ἰδὼν δὲ ἐς τὸ ἕδος τὸ ἐν ̓Ολυμπίᾳ “χαῖρε,” εἶπεν “ἀγαθὲ Ζεῦ, σὺ γὰρ οὕτω τι ἀγαθός, ὡς καὶ σαυτοῦ κοινωνῆσαι τοῖς ἀνθρώποις.” ἐξηγήσατο δὲ καὶ τὸν χαλκοῦν Μίλωνα καὶ τὸν λόγον τοῦ περὶ αὐτὸν σχήματος. ὁ γὰρ Μίλων ἑστάναι μὲν ἐπὶ δίσκου δοκεῖ τὼ πόδε ἄμφω συμβεβηκώς, ῥόαν δὲ ξυνέχει τῇ ἀριστερᾷ, ἡ δεξιὰ δέ, ὀρθοὶ τῆς χειρὸς ἐκείνης οἱ δάκτυλοι καὶ οἷον διείροντες. οἱ μὲν δὴ κατ' ̓Ολυμπίαν τε καὶ ̓Αρκαδίαν λόγοι τὸν ἀθλητὴν ἱστοροῦσι τοῦτον ἄτρεπτον γενέσθαι καὶ μὴ ἐκβιβασθῆναί ποτε τοῦ χώρου, ἐν ᾧ ἔστη, δηλοῦσθαι δὲ τὸ μὲν ἀπρὶξ τῶν δακτύλων ἐν τῇ ξυνοχῇ τῆς ῥόας, τὸ δὲ μηδ' ἂν σχισθῆναί ποτ' ἀπ' ἀλλήλων αὐτούς, εἴ τις πρὸς ἕνα αὐτῶν ἁμιλλῷτο, τῷ τὰς διαφυὰς ἐν ὀρθοῖς τοῖς δακτύλοις εὖ ξυνηρμόσθαι, τὴν ταινίαν δέ, ἣν ἀναδεῖται, σωφροσύνης ἡγοῦνται ξύμβολον. ὁ δὲ ̓Απολλώνιος σοφῶς μὲν εἶπεν ἐπινενοῆσθαι ταῦτα, σοφώτερα δὲ εἶναι τὰ ἀληθέστερα. “ὡς δὲ γιγνώσκοιτε τὸν νοῦν τοῦ Μίλωνος, Κροτωνιᾶται τὸν ἀθλητὴν τοῦτον ἱερέα ἐστήσαντο τῆς ̔́Ηρας. τὴν μὲν δὴ μίτραν ὅ τι χρὴ νοεῖν, τί ἂν ἐξηγοίμην ἔτι, μνημονεύσας ἱερέως ἀνδρός; ἡ ῥόα δὲ μόνη φυτῶν τῇ ̔́Ηρᾳ φύεται, ὁ δὲ ὑπὸ τοῖς ποσὶ δίσκος, ἐπὶ ἀσπιδίου βεβηκὼς ὁ ἱερεὺς τῇ ̔́Ηρᾳ εὔχεται, τουτὶ δὲ καὶ ἡ δεξιὰ σημαίνει, τὸ δὲ ἔργον τῶν δακτύλων καὶ τὸ μήπω διεστὼς τῇ ἀρχαίᾳ ἀγαλματοποιίᾳ προσκείσθω.” | 4.28. And looking at the statue set up at Olympia, he said: Hail, O thou good Zeus, for thou art so good that thou dost impart thine own nature unto mankind. And he also gave them an account of the brazen statue of Milo and explained the attitude of this figure. For this Milo is seen standing on a disk with his two feet close together, and in his left hand he grasps a pomegranate, whole of his right hand the fingers are extended and pressed together as if to pass through a chink. Now among the people of Olympia and Arcadia the story told about this athlete is, that he was so inflexible that he could never be induced to leave the spot on which he stood; and they infer the grip of the clenched fingers from the way he grasps the pomegranate, and that they could never be separated from another, however much you struggled with any one of them, because the intervals between the extended fingers are very close; and they say that the fillet with which his head is bound is a symbol of temperance and sobriety. Apollonius while admitting that this account was wisely conceived, said that the truth was still wiser. In order that you may know, said he, the meaning of the statue of Milo, the people of Croton made this athlete a priest of Hera. As to the meaning then of this mitre, I need not explain it further than by reminding you that the hero was a priest. But the pomegranate is the only fruit which is grown in honor of Hera; and the disk beneath his feet means that the priest is standing on a small shield to offer his prayer to Hera; and this is also indicated by his right hand. As for the artist's rendering the fingers and feet, between which he has left no interval, that you may ascribe to the antique style of the sculpture. |
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| 24. Tosefta, Kelim Baba Metsia, 4.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 |
| 25. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 3.6.1, 3.7, 4.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 908, 909 |
| 26. Clement of Alexandria, Miscellanies, 6.16.147 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 |
| 27. Clement of Alexandria, Exhortation To The Greeks, 4.60.1-4.60.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 908, 909 |
| 28. Clement of Alexandria, Christ The Educator, 3.11.59 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 909 |
29. Hippolytus, Refutation of All Heresies, 9.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 923 | 9.26. It now seems to us that the tenets of both all the Greeks and barbarians have been sufficiently explained by us, and that nothing has remained unrefuted either of the points about which philosophy has been busied, or of the allegations advanced by the heretics. And from these very explanations the condemnation of the heretics is obvious, for having either purloined their doctrines, or derived contributions to them from some of those tenets elaborately worked out by the Greeks, and for having advanced (these opinions) as if they originated from God. Since, therefore, we have hurriedly passed through all the systems of these, and with much labour have, in the nine books, proclaimed all their opinions, and have left behind us for all men a small viaticum in life, and to those who are our contemporaries have afforded a desire of learning (with) great joy and delight, we have considered it reasonable, as a crowning stroke to the entire work, to introduce the discourse (already mentioned) concerning the truth, and to furnish our delineation of this in one book, namely the tenth. Our object is, that the reader, not only when made acquainted with the overthrow of those who have presumed to establish heresies, may regard with scorn their idle fancies, but also, when brought to know the power of the truth, may be placed in the way of salvation, by reposing that faith in God which He so worthily deserves. |
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| 30. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 147 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 |
31. Origen, Against Celsus, 4.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 | 4.31. After this, wishing to prove that there is no difference between Jews and Christians, and those animals previously enumerated by him, he asserts that the Jews were fugitives from Egypt, who never performed anything worthy of note, and never were held in any reputation or account. Now, on the point of their not being fugitives, nor Egyptians, but Hebrews who settled in Egypt, we have spoken in the preceding pages. But if he thinks his statement, that they were never held in any reputation or account, to be proved, because no remarkable event in their history is found recorded by the Greeks, we would answer, that if one will examine their polity from its first beginning, and the arrangement of their laws, he will find that they were men who represented upon earth the shadow of a heavenly life, and that among them God is recognised as nothing else, save He who is over all things, and that among them no maker of images was permitted to enjoy the rights of citizenship. For neither painter nor image-maker existed in their state, the law expelling all such from it; that there might be no pretext for the construction of images - an art which attracts the attention of foolish men, and which drags down the eyes of the soul from God to earth. There was, accordingly, among them a law to the following effect: Do not transgress the law, and make to yourselves a graven image, any likeness of male or female; either a likeness of any one of the creatures that are upon the earth, or a likeness of any winged fowl that flies under the heaven, or a likeness of any creeping thing that creeps upon the earth, or a likeness of any of the fishes which are in the waters under the earth. The law, indeed, wished them to have regard to the truth of each individual thing, and not to form representations of things contrary to reality, feigning the appearance merely of what was really male or really female, or the nature of animals, or of birds, or of creeping things, or of fishes. Venerable, too, and grand was this prohibition of theirs: Lift not up your eyes unto heaven, lest, when you see the sun, and the moon, and the stars, and all the host of heaven, you should be led astray to worship them, and serve them. And what a régime was that under which the whole nation was placed, and which rendered it impossible for any effeminate person to appear in public; and worthy of admiration, too, was the arrangement by which harlots were removed out of the state, those incentives to the passions of the youth! Their courts of justice also were composed of men of the strictest integrity, who, after having for a lengthened period set the example of an unstained life, were entrusted with the duty of presiding over the tribunals, and who, on account of the superhuman purity of their character, were said to be gods, in conformity with an ancient Jewish usage of speech. Here was the spectacle of a whole nation devoted to philosophy; and in order that there might be leisure to listen to their sacred laws, the days termed Sabbath, and the other festivals which existed among them, were instituted. And why need I speak of the orders of their priests and sacrifices, which contain innumerable indications (of deeper truths) to those who wish to ascertain the signification of things? |
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32. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 922| 60b. זיל האידנא ותא למחר בליליא שדר קצייה לההוא דידיה,למחר אתא לקמיה א"ל זיל קוץ א"ל הא מר נמי אית ליה א"ל זיל חזי אי קוץ דידי קוץ דידך אי לא קוץ דידי לא תקוץ את,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר ניחא להו לבני רה"ר דיתבי בטוליה כיון דחזא דקא מעכבי שדר קצייה ולימא ליה זיל קוץ דידך והדר אקוץ דידי משום דריש לקיש דאמר (צפניה ב, א) התקוששו וקושו קשוט עצמך ואח"כ קשוט אחרים:,אבל אם רצה כונס לתוך שלו ומוציא: איבעיא להו כנס ולא הוציא מהו שיחזור ויוציא ר' יוחנן אמר כנס מוציא וריש לקיש אמר כנס אינו מוציא,א"ל רבי יעקב לר' ירמיה בר תחליפא אסברה לך להוציא כ"ע לא פליגי דמוציא כי פליגי להחזיר כתלים למקומן ואיפכא איתמר ר' יוחנן אמר אינו מחזיר וריש לקיש אמר מחזיר,ר' יוחנן אמר אינו מחזיר משום דרב יהודה דאמר רב יהודה מצר שהחזיקו בו רבים אסור לקלקלו וריש לקיש אמר מחזיר הני מילי היכא דליכא רווחא הכא הא איכא רווחא:,לקח חצר ובה זיזין וגזוזטראות הרי היא בחזקתה: אמר רב הונא נפלה חוזר ובונה אותה,מיתיבי אין מסיידין ואין מכיירין ואין מפייחין בזמן הזה לקח חצר מסוידת מכוירת מפויחת הרי זו בחזקתה נפלה אינו חוזר ובונה אותה,איסורא שאני,תנו רבנן לא יסוד אדם את ביתו בסיד ואם עירב בו חול או תבן מותר ר"י אומר עירב בו חול הרי זה טרכסיד ואסור תבן מותר,תנו רבנן כשחרב הבית בשניה רבו פרושין בישראל שלא לאכול בשר ושלא לשתות יין נטפל להן ר' יהושע אמר להן בני מפני מה אי אתם אוכלין בשר ואין אתם שותין יין אמרו לו נאכל בשר שממנו מקריבין על גבי מזבח ועכשיו בטל נשתה יין שמנסכין על גבי המזבח ועכשיו בטל,אמר להם א"כ לחם לא נאכל שכבר בטלו מנחות אפשר בפירות פירות לא נאכל שכבר בטלו בכורים אפשר בפירות אחרים מים לא נשתה שכבר בטל ניסוך המים שתקו,אמר להן בני בואו ואומר לכם שלא להתאבל כל עיקר אי אפשר שכבר נגזרה גזרה ולהתאבל יותר מדאי אי אפשר שאין גוזרין גזירה על הצבור אא"כ רוב צבור יכולין לעמוד בה דכתיב (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו,אלא כך אמרו חכמים סד אדם את ביתו בסיד ומשייר בו דבר מועט וכמה אמר רב יוסף אמה על אמה אמר רב חסדא כנגד הפתח,עושה אדם כל צרכי סעודה ומשייר דבר מועט מאי היא אמר רב פפא כסא דהרסנא,עושה אשה כל תכשיטיה ומשיירת דבר מועט מאי היא אמר רב בת צדעא שנאמר (תהלים קלז, ה) אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי וגו',מאי על ראש שמחתי אמר רב יצחק זה אפר מקלה שבראש חתנים א"ל רב פפא לאביי היכא מנח לה במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבלי ציון לתת להם פאר תחת אפר,וכל המתאבל על ירושלים זוכה ורואה בשמחתה שנאמר (ישעיהו סו, י) שמחו את ירושלים וגו',תניא אמר ר' ישמעאל בן אלישע מיום שחרב בית המקדש דין הוא שנגזור על עצמנו שלא לאכול בשר ולא לשתות יין אלא אין גוזרין גזרה על הצבור אא"כ רוב צבור יכולין לעמוד בה,ומיום שפשטה מלכות הרשעה שגוזרת עלינו גזירות רעות וקשות ומבטלת ממנו תורה ומצות ואין מנחת אותנו ליכנס לשבוע הבן ואמרי לה לישוע הבן דין הוא שנגזור על עצמנו שלא לישא אשה ולהוליד בנים ונמצא זרעו של אברהם אבינו כלה מאליו,אלא הנח להם לישראל מוטב שיהיו שוגגין ואל יהיו מזידין: , br br big strongהדרן עלך חזקת הבתים: /strong /big br br | |
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| 33. Eusebius of Caesarea, Ecclesiastical History, 7.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 907, 924 |
34. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 921| 69b. כה"ג ודאי צריך לאודועיה זוזי מי שקיל טבי ושביק חסרי,(אמר ליה לא אמר ליה) חמרא כולי עלמא ידעי דאיכא דבסים ואיכא דלא בסים,גופא אמר רב נחמן זוזי כמאן דפליגי דמו הני מילי טבי וטבי תקולי ותקולי אבל טבי ותקולי לא,רב חמא הוה מוגר זוזי בפשיטא ביומא כלו זוזי דרב חמא הוא סבר מאי שנא ממרא ולא היא מרא הדרא בעינא וידיע פחתיה זוזי לא הדרי בעינייהו ולא ידיע פחתיה,אמר רבא שרי ליה לאיניש למימר ליה לחבריה הילך ד' זוזי ואוזפיה לפלניא זוזי לא אסרה תורה אלא רבית הבאה מלוה למלוה ואמר רבא שרי ליה לאיניש למימר ליה לחבריה שקיל לך ארבעה זוזי וא"ל לפלוני לאוזפן זוזי מ"ט שכר אמירה קא שקיל,כי הא דאבא מר בריה דרב פפא הוה שקיל אוגנא דקירא מקיראי וא"ל לאבוה אוזפינהו זוזי אמרו ליה רבנן לרב פפא אכיל בריה דמר רביתא אמר להו כל כי האי רביתא ניכול לא אסרה תורה אלא רבית הבאה מלוה למלוה הכא שכר אמירה קא שקיל ושרי:, big strongמתני׳ /strong /big שמין פרה וחמור וכל דבר שהוא עושה ואוכל למחצה מקום שנהגו לחלוק את הולדות מיד חולקין מקום שנהגו לגדל יגדילו,רבן שמעון בן גמליאל אומר שמין עגל עם אמו וסיח עם אמו ומפריז על שדהו ואינו חושש משום רבית:, big strongגמ׳ /strong /big תנו רבנן מפריז על שדהו ואינו חושש משום רבית כיצד השוכר את השדה מחבירו בעשרה כורים חטין לשנה ואומר לו תן לי מאתים זוז ואפרנסנה ואני אעלה לך שנים עשר כורין לשנה מותר,אבל אין מפריז לא על חנות ולא על ספינה,אמר רב נחמן אמר רבה בר אבוה פעמים שמפריז על חנות לצור בה צורה ספינה לעשות לה איסקריא חנות לצור בה צורתא דצבו בה אינשי והוי אגרא טפי ספינה לעשות לה איסקריא כיון דשפירא איסקריא טפי אגרא טפי,ספינתא אמר רב אגרא ופגרא אמרו ליה רב כהנא ורב אסי לרב אי אגרא לא פגרא אי פגרא לא אגרא שתיק רב,אמר רב ששת מ"ט שתיק רב לא שמיעא ליה הא דתניא אע"פ. שאמרו אין מקבלין צאן ברזל מישראל אבל מקבלין צאן ברזל מן הנכרים אבל אמרו השם פרה לחבירו ואמר לו הרי פרתך עשויה עלי בשלשים דינר ואני אעלה לך סלע בחדש מותר לפי שלא עשאה דמים,ולא עשאה אמר רב ששת לא עשאה דמים מחיים אלא לאחר מיתה,אמר רב פפא הלכתא ספינה אגרא ופגרא | 69b. In b a case like this /b it is b certainly necessary to inform /b the litigant of the reasons for the decision. Although a judge is not always obligated to explain the reasons for his decision to the litigants, in a case like this, where there is room for suspicion, he must. Rav Pappa explained: Last year, when the other individual divided b money, did he take /b the b good /b coins b and leave /b the b deficient /b ones?,The Samaritan b said to him: No, /b he simply divided the money without any particular consideration, and that was acceptable, as there is no difference between one coin and another. Rav Pappa b said to him: /b With regard to b wine, everyone knows that there is /b wine b that is sweet and there is /b wine b that is not sweet, /b so it is not equitable to simply divide the barrels evenly. Therefore, I ruled that you were not entitled to divide the wine without your partner’s knowledge.,The Gemara now returns to discuss b the /b matter b itself: Rav Naḥman said: Money is considered as if /b it were already b divided /b and there is no need to actually divide it in the presence of both of them. The Gemara comments: b This matter /b applies when he divided between b good /b dinars b and good /b dinars, or b heavy /b dinars b and heavy /b dinars, as then there is no need for evaluation. b But /b if some of the coins were b good and /b some were b heavy, /b it is b not /b permitted for him to divide them without informing the other party, as either one may have a preference for a particular type of coin.,§ The Gemara relates: b Rav Ḥama would rent out dinars at /b a rate of one b i peshita /i , /b i.e., one-eighth of a dinar, b per day for /b a dinar. He viewed this as rental of an item for use rather than as a loan. Ultimately, all of b Rav Ḥama’s money was lost /b as divine punishment for violating the prohibition of interest (see 71a). The Gemara explains: He did this because b he thought: /b In b what /b way is it b different from /b the rental of b a hoe? /b He viewed the money as an item that can be rented for a fee. b But /b that b is not so, /b as the b hoe returns /b to its owner b as is, and its depreciation is known, /b but the b dinars do not return as is, /b as a borrower does not return the same coins he borrowed, b and their depreciation is not known. /b Therefore, this cannot be called a rental; it is a loan with interest., b Rava said: It is permitted for a person to say to another: Here are four dinars; go and lend money to so-and-so. /b Even though the lender earns a profit from the loan, it is not prohibited because b the Torah prohibited only interest that comes /b directly b from the borrower to the lender, /b but not that which comes via a third party. b And Rava said: It is permitted for a person to say to another: Take four dinars for yourself and tell so-and-so to lend me money. /b The Gemara explains: b What is the reason /b for this? It is permitted because b he takes payment for talking /b to the lender, as these four dinars are a fee for the brokerage in arranging the loan.,This is b similar to this /b situation where b Abba Mar, son of Rav Pappa, would take pans of wax from wax manufacturers and tell his father: Lend them money. The Sages said to Rav Pappa: The Master’s son consumes interest, /b since the wax he receives is payment of interest for the loan. Rav Pappa b said to them: We may consume any interest of this kind. /b It is totally permitted, as b the Torah prohibited only interest that comes /b directly b from the borrower to the lender. Here, he takes payment for talking, and /b this is b permitted. /b , strong MISHNA: /strong b One may appraise a cow or a donkey or any item that generates /b revenue b while it eats /b and give it to another to feed it and take care of it in exchange b for one-half /b the profits, with the one who cares for the animal benefiting from the profits it generates during the period in which he raises it. Afterward, they divide the profit that accrues due to appreciation in the value of the animal and due to the offspring it produces. In b a place where it is customary to divide the offspring immediately /b upon their birth, b they divide /b them, and in b a place where it is customary /b for the one who cared for the mother b to raise /b the offspring for an additional period of time before dividing them, he shall b raise /b them., b Rabban Shimon ben Gamliel says: One may appraise a calf /b together b with its mother or a foal with its mother /b even though these young animals do not generate revenue while they eat. The costs of raising the young animal need not be considered. b And /b one b may inflate [ i umafriz /i ] /b the rental fee paid b for his field, and he need not be concerned with regard to /b the prohibition of b interest, /b as the Gemara will explain., strong GEMARA: /strong b The Sages taught: One may inflate /b the rental fee paid b for his field, and he need not be concerned with regard to /b the prohibition of b interest. How so? /b In the case of b one who rents a field from another for /b the price of b ten i kor /i /b of b wheat per year, and /b the renter b says to /b the owner: b Give me two hundred dinars /b as a loan b and I will /b use it to cultivate the field and b equip it /b by fertilizing it and hiring people to work in it, b and /b then b I will pay you twelve i kor /i per year /b in addition to returning your two hundred dinars, this is b permitted, /b as the two hundred dinars are viewed as a joint investment in improving the field, with the owner providing the capital and the renter providing the labor. The higher rental fee is therefore paid for a higher-quality field, and not as interest on the loan., b But one may not inflate /b the rental fee paid b for a store or a ship. /b The renter cannot borrow money from the owner to purchase merchandise to sell in the store or transport in the ship and in return increase the rental fee. That is considered a loan with interest., b Rav Naḥman says /b that b Rabba bar Avuh said: /b There are b times when one may inflate /b the rental fee paid b for a store, /b such as in a case where one needs money in order b to paint a design /b on its walls, or in the case of b a ship, /b where one needs money b to fashion /b a new b sail [ i iskarya /i ]. /b The Gemara explains: It is permitted when the money is borrowed to invest in b a store /b in order b to paint a design /b on its walls, b because people will want to come /b to the more attractive store to purchase, b and the profits are /b thereby b increased. /b Similarly, it is permitted when the money is to be used for b a ship to fashion a sail, because the profits /b from the use of the ship b are greater since the sail is improved. /b Therefore, in these cases the arrangement is an investment, similar to the case of the field, and not interest.,Since the subject of b a ship /b was raised, the Gemara mentions a related statement of Rav. b Rav said: /b For a ship, it is permitted to conduct a transaction where someone pays b rent /b for the use of the ship b and /b is also liable to pay for any b damage /b caused to the ship. b Rav Kahana and Rav Asi said to Rav: If /b he receives b rent, /b then he should b not /b receive payment for b damage, /b and b if /b he receives payment for b damage, /b then he should b not /b receive b rent, /b as, if the ship is the responsibility of the renter, it is a loan, and if he pays rent for such a loan, it is interest. b Rav was silent, /b and it appeared that he could not answer this question., b Rav Sheshet said: What is the reason /b that b Rav was silent? Did he not hear that which is taught /b in a i baraita /i : b Even though /b the Sages b said that one may not accept a guaranteed investment [ i tzon barzel /i ] from a Jew, /b meaning one may not accept from a Jew animals to raise and receive one-half of the profits while also accepting full responsibility to pay the initial value of the animals in the event there is a loss, as this arrangement is deemed a loan with interest, b but one may accept a guaranteed investment from gentiles, /b because there is no prohibition against paying them interest. b But /b nevertheless, the Sages b said: If one appraised a cow for another /b to raise and to divide the profits, b and /b the one accepting the cow b said to /b the cow’s owner: b Your cow is evaluated for me at thirty dinars /b if I do not return it to you, b and I will pay you a i sela /i per month /b for the use of it, this is b permitted, because he did not make /b it a matter of lending b money. /b ,The Gemara asks rhetorically: b And did he not make it /b a matter of lending money? He most certainly did, as he obligated himself to pay for the cow if he does not return it, making the transaction into a loan, and therefore the payment of a i sela /i per month should constitute interest. b Rav Sheshet said: /b It means that b he did not make it /b a matter of lending b money while /b the cow was b alive, /b meaning that he did not obligate himself to return this specific sum to him if the value of the cow decreased, but b rather /b agreed to pay the set payment of thirty dinars only b after /b its b death. /b Therefore, the transaction was not a loan and the monthly payment is not interest. According to this i baraita /i , the i halakha /i should be the same in the case of a ship., b Rav Pappa said: /b In fact, the b i halakha /i /b is that in the case of b a ship /b it is permitted to collect b rent and /b payment for b damage. /b |
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| 35. Nilus of Ancyra, Letters, 4.61 (4th cent. CE - 5th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 909 |
| 36. Theodosius Ii Emperor of Rome, Theodosian Code, 16.8.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 925 |
| 37. Augustine, Letters, 47, 46 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 907 |
38. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 923| 40b. והתניא כסימני ביצים כך סימני עוברי דגים לאו תרוצי מתרצת לה כך סימני קירבי דגים,והיכי משכחת בסימני קירבי דגים שיהא כד וחד משכחת לה בשילפוחא,אם אין שם מומחה מאי אמר רב יהודה כיון דאמר אני מלחתים מותרין רב נחמן אמר עד שיאמר אלו דגים ואלו קירביהן אורי ליה רב יהודה לאדא דיילא כיון דאמר אני מלחתים מותרין:,ועלה של חילתית: פשיטא לא נצרכה אלא לקרטין שבו מהו דתימא ניחוש דלמא מייתי ומערב ביה קמ"ל דהא אישתרוקי היא דאישתרוק ואתא בהדה:,וזיתי גלוסקאות המגולגלין: פשיטא לא נצרכא אע"ג דרפי טובא מהו דתימא חמרא רמא בהו קמ"ל הני מחמת מישחא הוא דרפו:,ורבי יוסי אומר שלחין אסורין: היכי דמי שלחין א"ר יוסי בר חנינא כל שאוחזו בידו וגרעינתו נשמטת:,החגבין הבאין כו': ת"ר החגבין והקפריסין והקפלוטות הבאין מן האוצר ומן ההפתק ומן הספינה מותרין הנמכרין בקטלוזא לפני חנוני אסורין מפני שמזלף יין עליהן וכן יין תפוחים של עובדי כוכבים הבאין מן האוצר ומן ההפתק ומן הסלולה מותרין הנמכר בקטלוזא אסור מפני שמערבין בו יין,ת"ר פעם א' חש רבי במעיו אמר כלום יש אדם שיודע יין תפוחים של עובדי כוכבים אסור או מותר אמר לפניו ר' ישמעאל ב"ר יוסי פעם אחת חש אבא במעיו והביאו לו יין תפוחים של עובדי כוכבים של ע' שנה ושתה ונתרפא אמר לו כל כך היה בידך ואתה מצערני,בדקו ומצאו עובד כוכבים אחד שהיה לו שלש מאות גרבי יין של תפוחים של ע' שנה ושתה ונתרפא אמר ברוך המקום שמסר עולמו לשומרים:,וכן לתרומה: מאי וכן לתרומה אמר רב ששת וכן לכהן החשוד למכור תרומה לשם חולין לפניו הוא דאסור אבל הבא מן האוצר ומן ההפתק ומן הסלולה מותר אירתותי מירתת סבר שמעי ביה רבנן ומפסדו לי' מינאי:, br br big strongהדרן עלך אין מעמידין /strong /big br br,מתני׳ big strongכל /strong /big הצלמים אסורין מפני שהן נעבדין פעם אחת בשנה דברי רבי מאיר וחכמים אומרים אינו אסור אלא כל שיש בידו מקל או צפור או כדור רבן שמעון בן גמליאל אומר אף כל שיש בידו כל דבר:, big strongגמ׳ /strong /big אי דנעבדין פעם אחת בשנה מאי טעמא דרבנן א"ר יצחק בר יוסף א"ר יוחנן במקומו של ר"מ היו עובדין אותה פעם אחת בשנה ור"מ דחייש למיעוטא גזר שאר מקומות אטו אותו מקום ורבנן דלא חיישי למיעוטא לא גזרו שאר מקומות אטו אותו מקום,אמר רב יהודה אמר שמואל באנדרטי של מלכים שנינו אמר רבה בר בר חנה אמר ר' יוחנן ובעומדין על פתח מדינה שנינו | 40b. The Gemara elaborates: b But isn’t it taught /b in the i baraita /i , as it was interpreted above: b Like the signs of /b bird b eggs, so are the signs of fish roe? /b Apparently, the i baraita /i assumes that non-kosher fish roe exists. The Gemara answers: b Didn’t you /b yourself find it necessary to b explain /b and reinterpret the i baraita /i , as it cannot be understood according to its straightforward meaning? Rabbi Dostai can also explain the i baraita /i so that it effectively reads: Like the signs of bird eggs, b so are the signs of fish intestines. /b Accordingly, the i baraita /i never actually mentions fish roe at all.,The Gemara raises a difficulty: b But where do you find /b that one of the b signs of fish intestines /b is b that /b they b must be round and pointed? /b The Gemara answers: b You find /b this b with regard to /b the swim b bladder /b of a fish, which is considered to be kosher if it is shaped like a kosher egg.,The Gemara asks: b If there is no expert there, /b and one cannot determine whether or not the fish roe is kosher, b what /b is the i halakha /i ? b Rav Yehuda says /b that b once /b the seller b says: I salted /b the fish from which this roe came and they were kosher, the roe is b permitted. Rav Naḥman says: /b The roe is prohibited b until /b the seller shows kosher fish to the buyer and b says: These are the fish, and these are their intestines. /b That is, the roe is permitted only if the seller can present the fish that produced it. The Gemara relates: b Rav Yehuda instructed Adda, /b his b attendant: Once /b the seller b says: I salted them, /b they b are permitted. /b ,§ The mishna teaches: b And the leaf of a i ḥiltit /i /b plant is permitted. The Gemara asks: Since the previous mishna (35b) prohibited a sliver of i ḥiltit /i only due to the concern that it might have been sliced with a non-kosher knife, isn’t it b obvious /b that a leaf, which has not been sliced, is permitted? The Gemara answers: It is b necessary /b to teach this b only /b with regard b to the slivers /b of i ḥiltit /i b that /b might be found b on /b the leaf, b lest you say /b that one should b be concerned /b that b perhaps /b a gentile might b bring /b slivers sliced with a non-kosher knife b and mix it /b with the slivers on the leaf. The mishna therefore b teaches us that /b it is assumed that the slivers on the leaf had b stuck /b to it b and came /b off b with /b the plant when it was pulled from the ground.,§ The mishna teaches: b And rolled olive cakes. /b The Gemara asks: Isn’t it b obvious /b that these are permitted? For what reason might they be prohibited? The Gemara answers: b No, it is necessary /b to teach that they are permitted b even though they are very soft. Lest you say /b that there is a concern that they softened because a gentile b placed wine in them, /b the mishna therefore b teaches us /b that b these /b olives b have softened due to the oil /b they possess.,§ The mishna further teaches: b And Rabbi Yosei says: Overripe /b olives b are prohibited. /b The Gemara asks: b What are overripe /b olives b like? Rabbi Yosei bar Ḥanina says: /b This is referring to b any /b olive b that /b if b one grasps it in his hand, its pit slips out, /b due to the softness of the olive.,§ The mishna teaches: b Locusts that come /b from a salesman’s basket are prohibited while those that come from the storeroom are permitted. b The Sages taught /b in a i baraita /i : b Locusts, and caper buds, and leeks [ i kaflotot /i ] that come from the storehouse, and from the storeroom, and from /b a gentile’s b ship are /b all b permitted. Those /b that are b sold in the market [ i bekatluza /i ] /b from baskets that are b in front of the storekeeper are prohibited, because /b it is assumed that the gentile storekeeper b sprinkles wine upon them. And similarly, /b with regard to b apple wine /b that b belongs to gentiles: Those /b that b come from the storehouse or from the storeroom or from /b a salesman’s b basket are permitted. /b Apple wine that b is sold in the market /b is b prohibited, because they mix /b grape b wine /b of gentiles b in it. /b ,The Gemara cites a relevant incident: b The Sages taught: Once Rabbi /b Yehuda HaNasi b felt /b discomfort b in his stomach /b and knew that apple wine would alleviate it. b He said: Isn’t there /b any b person who knows /b whether b apple wine of gentiles /b is b prohibited or permitted? Rabbi Yishmael ben Rabbi Yosei said before him: Once my father felt /b discomfort b in his stomach and they brought him apple wine of gentiles /b that was b seventy years /b old, b and he drank /b it b and was cured. /b Rabbi Yehuda HaNasi b said to him: You had so much /b knowledge b in your hand /b that could have relieved me, b and /b yet b you caused me to suffer /b by withholding it until now., b They checked and found one gentile who had three hundred large jugs of apple wine /b that was b seventy years /b old, b and /b Rabbi Yehuda HaNasi b drank /b from it b and was cured. He said: Blessed is the Omnipresent who delivered His universe to keepers. /b Rabbi Yehuda HaNasi thanked God for causing the gentile to keep the wine for seventy years so that it could be used to heal him.,§ The mishna further teaches: b And likewise with regard to i teruma /i . /b The Gemara asks: b What /b is the meaning of the statement: b And likewise with regard to i teruma /i ? Rav Sheshet says: /b This means: b And likewise /b the same i halakha /i applies b to a priest who is suspected of selling i teruma /i , /b which is less expensive, b as non-sacred /b food. b It is /b only when the food is b in front of /b the priest b that /b it b is prohibited; but /b food b that comes from the storehouse or from the storeroom or from /b a salesman’s b basket is permitted. /b The reason is that the priest b is fearful, /b because b he thinks /b to himself: If I sell i teruma /i in public, b the Sages will hear of it and deprive me of /b all my wares.,, strong MISHNA: /strong b All statues are forbidden, /b i.e., it is prohibited to derive benefit from them, b because they are worshipped /b at least b once a year; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b The b only /b type of statue that is b forbidden /b is b any /b statue b that has in its hand a staff, or a bird, or an orb, /b as these are indications that this statue is designated for idolatry. If the statue is holding a different item, it may be assumed that the statue was fashioned for ornamental purposes and not for worship. b Rabban Shimon ben Gamliel says: /b It is prohibited to derive benefit b even /b from b any /b statue b that has any item /b whatsoever b in its hand. /b , strong GEMARA: /strong b If /b it is true b that /b the statues to which Rabbi Meir is referring b are worshipped /b at least b once a year, what is the reason /b for the opinion b of the Rabbis, /b who permit deriving benefit from them? The Gemara answers: b Rabbi Yitzḥak bar Yosef says /b that b Rabbi Yoḥa says: In Rabbi Meir’s locale, /b people b would worship /b statues b once a year. And /b therefore, b Rabbi Meir, who /b maintains that one must be b concerned for a minority /b occurrence (see i Yevamot /i 61b), b issued a decree /b that statues are forbidden even in b other places, due to that locale /b where people would worship statues. b And the Rabbis, /b by contrast, b who /b do b not /b maintain that one must be b concerned for a minority /b occurrence, b did not issue a decree /b that statues are forbidden even in b other places due to that locale. /b , b Rav Yehuda says /b that b Shmuel says: We learned /b that this dispute between Rabbi Meir and the Rabbis is only b with regard to the statues [ i be’andartei /i ] of kings. /b Rabbi Meir decreed that they are forbidden as perhaps they were designated for worship. The Rabbis assumed that they were designed for ornamental purposes, not for worship. b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: And /b furthermore, b we learned /b that the dispute is only b with regard to /b statues that b stand at the entrance to the region. /b Since these statues were erected in an important location, there is concern that they are worshipped. |
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| 39. Papyri, P.Aphrod.Reg., 169 Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 |
| 40. Epigraphy, Cij, 694 Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 925 |
| 41. Synod of Laodicea, Canons, None Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 |
| 42. Origen, Phaedo, 2.216 Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 925 |
| 44. Hebrew Bible, Lxx Psalms, 16 Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 907 |
| 45. Epigraphy, Ils, 8157 Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 925 |
| 46. Epigraphy, Dge, 109 Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 920 |
| 47. Epigraphy, Lead Tablets From Dodona (Ed. Lhôte), None Tagged with subjects: •art, idol vs. image Found in books: Bickerman and Tropper (2007) 924 |
