The Ancient Mediterranean Religions Index Database

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17 results for "ascent"

1. Dead Sea Scrolls, Scroll of Blessings, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 71

2. Philo of Alexandria, Questions On Exodus, 40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65

3. Suetonius, Augustus, 100.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65

4. Tosefta, Berachot, 6.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

6.24. "לא יכנס אדם [בהר הבית במעות הצרורות לו בסדינו ובאבק שעל רגליו באפונדתו החגורה לו] מבחוץ שנאמר (קוהלת ד) שמור רגלך כאשר תלך אל בית האלהים.",

5. Tosefta, Makkot, 4.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

6. Mishnah, Yoma, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

8.3. "אָכַל וְשָׁתָה בְּהֶעְלֵם אַחַת, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת. אָכַל וְעָשָׂה מְלָאכָה, חַיָּב שְׁתֵּי חַטָּאוֹת. אָכַל אֳכָלִין שֶׁאֵינָן רְאוּיִין לַאֲכִילָה, וְשָׁתָה מַשְׁקִין שֶׁאֵינָן רְאוּיִין לִשְׁתִיָּה, וְשָׁתָה צִיר אוֹ מֻרְיָס, פָּטוּר: \n",

8.3. "If he ate and drank in one state of unawareness, he is not obligated to bring more than one sin-offering. But if he ate and performed labor while in one state of unawareness he is obligated for two sin-offerings. If he ate foods unfit for eating, or drank liquids unfit for drinking, or drank fish-brine or fish pickling liquid, he is not liable.",

7. Mishnah, Makkot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

3.6. "הַכּוֹתֵב כְּתֹבֶת קַעֲקַע, כָּתַב וְלֹא קִעֲקַע, קִעֲקַע וְלֹא כָתַב, אֵינוֹ חַיָּב, עַד שֶׁיִּכְתֹּב וִיקַעֲקֵעַ בִּדְיוֹ וּבִכְחֹל וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיִּכְתּוֹב שָׁם הַשֵּׁם, שֶׁנֶּאֱמַר (ויקרא יט) וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי ה': \n",

3.6. "He who writes an incision on his skin [is flogged]. If he writes [on his flesh] without incising, or incises without writing, he is not liable, until he writes and incises with ink, eye-paint or anything that lasts. Rabbi Shimon ben Judah says in the name of Rabbi Shimon: “He is not liable until he has written there the name [of a god], as it is says: “Nor shall you incise any marks on yourselves; I am the Lord” (Leviticus 19:28).",

8. Palestinian Talmud, Berachot, 9.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

9. Philostratus The Athenian, Life of Apollonius, 8.30 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65

8.30. τελευτῆσαι δ' αὐτὸν οἱ μὲν ἐν ̓Εφέσῳ θεραπευόμενον ὑπὸ δυοῖν δμωαῖν, τεθνάναι γὰρ ἤδη οἱ ἀπελεύθεροι, περὶ ὧν κατ' ἀρχὰς εἶπον, ἐλευθερώσαντα δὲ τὴν ἑτέραν αἰτίαν πρὸς τῆς ἑτέρας ἔχειν, ἐπεὶ μὴ τῶν αὐτῶν ἠξίωτο, τὸν δ' ̓Απολλώνιον “καὶ δουλεῦσαι” φάναι “προσήκει σὲ αὐτῇ, τουτὶ γάρ σοι ἀγαθοῦ ἄρξει.” τελευτήσαντος οὖν ἡ μὲν δουλεύειν ἐκείνῃ, ἡ δ' ἐκ μικρᾶς αἰτίας ἀποδόσθαι αὐτὴν καπήλῳ, παρ' οὗ πρίασθαί τις οὐδ' εὐπρεπῆ οὖσαν, ἀλλ' ἐρῶν οὗτος καὶ χρηματιστὴς ἱκανὸς ὢν γυναῖκά τε ἀνειπεῖν καὶ παῖδας ἐξ αὐτῆς ἐγγράψαι. οἱ δ' ἐν Λίνδῳ τελευτῆσαι αὐτὸν παρελθόντα ἐς τὸ ἱερὸν τῆς ̓Αθηνᾶς καὶ ἔσω ἀφανισθέντα, οἱ δ' ἐν Κρήτῃ φασὶ θαυμασιώτερον ἢ οἱ ἐν Λίνδῳ: διατρίβειν μὲν γὰρ ἐν τῇ Κρήτῃ τὸν ̓Απολλώνιον μᾶλλον ἢ πρὸ τούτου θαυμαζόμενον, ἀφικέσθαι δ' ἐς τὸ ἱερὸν τῆς Δικτύννης ἀωρί, φυλακὴ δὲ τῷ ἱερῷ κυνῶν ἐπιτέτακται φρουροὶ τοῦ ἐν αὐτῷ πλούτου, καὶ ἀξιοῦσιν αὐτοὺς οἱ Κρῆτες μήτε τῶν ἄρκτων μήτε τῶν ὧδε ἀγρίων λείπεσθαι, οἱ δ' οὔθ' ὑλακτεῖν ἥκοντα σαίνειν τε αὐτὸν προσιόντες, ὡς μηδὲ τοὺς ἄγαν ἐθάδας. οἱ μὲν δὴ τοῦ ἱεροῦ προϊστάμενοι ξυλλαβόντες αὐτὸν ὡς γόητα καὶ λῃστὴν δῆσαι μείλιγμα τοῖς κυσὶ προβεβλῆσθαί τι ὑπ' αὐτοῦ φάσκοντες, ὁ δ' ἀμφὶ μέσας νύκτας ἑαυτὸν λῦσαι, καλέσας δὲ τοὺς δήσαντας, ὡς μὴ λάθοι, δραμεῖν ἐπὶ τὰς τοῦ ἱεροῦ θύρας, αἱ δ' ἀνεπετάσθησαν, παρελθόντος δὲ ἔσω τὰς μὲν θύρας ξυνελθεῖν, ὥσπερ ἐκέκλειντο, βοὴν δὲ ᾀδουσῶν παρθένων ἐκπεσεῖν. τὸ δὲ ᾆσμα ἦν: “στεῖχε γᾶς, στεῖχε ἐς οὐρανόν, στεῖχε.” οἷον: ἴθι ἐκ τῆς γῆς ἄνω.

8.30. Now there are some who relate that he died in Ephesus, tended by two maid servants; for the freedmen of whom I spoke at the beginning of my story were already dead. One of these maids he emancipated, and was blamed by the other one for not conferring the same privilege upon her, but Apollonius told her that it was better for her to remain the other's slave, for that would be the beginning of her well-being. Accordingly after his death this one continued to be the slave of the other, who for some insignificant reason sold her to a merchant, from whom she was purchased. Her new master, although she was not good-looking, nevertheless fell in love with her; and being a fairly rich man, made her his legal wife and had legitimate children with her. Others again say that he died in Lindus, where he entered the sanctuary of Athena and disappeared within it. Others again say that he died in Crete in a much more remarkable manner than the people of Lindus relate. For they say that he continued to live in Crete, where he became a greater center of admiration than ever before, and that he came to the sanctuary of Dictynna late at night. Now this sanctuary is guarded by dogs, whose duty it is to watch over the wealth deposited in it, and the Cretans claim that they are as good as bears or any other animals equally fierce. None the less, when he came, instead of barking, they approached him and fawned upon him, as they would not have done even with people they knew familiarly. The guardians of the shrine arrested him in consequence, and threw him in bonds as a wizard and a robber, accusing him of having thrown to the dogs some charmed morsel. But about midnight he loosened his bonds, and after calling those who had bound him, in order that they might witness the spectacle, he ran to the doors of the sanctuary, which opened wide to receive him; and when he had passed within, they closed afresh, as they had been shut, and there was heard a chorus of maidens singing from within the doors, and their song was this. Hasten thou from earth, hasten thou to Heaven, hasten. In other words: Do thou go upwards from earth.

10. Cassius Dio, Roman History, 56.46.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65

56.46.2. they also permitted her to employ a lictor when she exercised her sacred office. On her part, she bestowed a million sesterces upon a certain Numerius Atticus, a senator and ex-praetor, because he swore that he had seen Augustus ascending to heaven after the manner of which tradition tells concerning Proculus and Romulus.

11. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

137b. מל ולא פרע את המילה כאילו לא מל:, big strongגמ׳ /strong /big אמר רבי אבינא א"ר ירמיה בר אבא אמר רב בשר החופה את רוב גובהה של עטרה:,ואם היה בעל בשר וכו': אמר שמואל קטן המסורבל בבשר רואין אותו כ"ז שמתקשה ונראה מהול אינו צריך למול ואם לאו צריך למול,במתניתא תנא רשב"ג אומר קטן המסורבל בבשר רואין אותו כל זמן שמתקשה ואינו נראה מהול צריך למולו ואם לאו אינו צריך למולו,מאי בינייהו איכא בינייהו נראה ואינו נראה:,מל ולא פרע: ת"ר המל אומר אקב"ו על המילה אבי הבן אומר אקב"ו להכניסו בבריתו של אברהם אבינו העומדים אומרים כשם שנכנס לברית כך יכנס לתורה לחופה ולמע"ט,והמברך אומר אשר קידש ידיד מבטן חוק בשארו שם וצאצאיו חתם באות ברית קדש על כן בשכר זאת אל חי חלקנו צוה להציל ידידות שארינו משחת למען בריתו אשר שם בבשרנו בא"י כורת הברית,המל את הגרים אומר ברוך אתה ה' אלהינו מלך העולם אקב"ו על המילה והמברך אומר אקב"ו למול את הגרים ולהטיף מהם דם ברית שאילמלא דם ברית לא נתקיימו שמים וארץ שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית,המל את העבדים אומר אקב"ו על המילה והמברך אומר אקב"ו למול את העבדים ולהטיף מהם דם ברית שאילמלא דם ברית חוקות שמים וארץ לא נתקיימו שנאמ' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי בא"י כורת הברית:, br br big strongהדרן עלך רבי אליעזר דמילה /strong /big br br,מתני׳ big strongרבי /strong /big אליעזר אומר תולין את המשמרת בי"ט ונותנין לתלויה בשבת וחכ"א אין תולין את המשמרת בי"ט ואין נותנין לתלויה בשבת אבל נותנין לתלויה ביו"ט:, big strongגמ׳ /strong /big השתא ר"א אוסופי אהל עראי לא מוספינן למיעבד לכתחלה שרי,מאי היא דתנן פקק החלון ר"א אומר בזמן שקשור ותלוי פוקקין בו ואם לאו אין פוקקין בו וחכ"א בין כך ובין כך פוקקין בו,ואמר רבה בר בר חנה א"ר יוחנן הכל מודים שאין עושין אהל עראי בתחלה בי"ט ואין צ"ל בשבת לא נחלקו אלא להוסיף שר"א אומר אין מוסיפין בי"ט ואין צ"ל בשבת וחכ"א מוסיפין בשבת ואין צ"ל ביום טוב,ר"א סבר לה כרבי יהודה דתניא אין בין יום טוב לשבת אלא אוכל נפש בלבד רבי יהודה מתיר אף מכשירי אוכל נפש,אימר דשמעינן ליה לר' יהודה במכשירין שאי אפשר לעשותם מערב יום טוב במכשירין שאפשר לעשותם מערב יו"ט מי שמעת ליה,דר"א עדיפא מדרבי יהודה:,וחכ"א: איבעיא להו תלה מאי אמר רב יוסף תלה חייב חטאת,א"ל אביי אלא מעתה תלא כוזא בסיכתא הכי נמי דמיחייב

137b. If b one circumcised but did not uncover /b the flesh at b the /b area of the b circumcision /b by folding back the thin membrane beneath the foreskin, b it is as if he had not circumcised. /b , strong GEMARA: /strong b Rabbi Avina said /b that b Rabbi Yirmeya bar Abba said /b that b Rav said: /b When the mishna said most of the corona, they meant b the flesh that covers most of the height of the corona, /b as well as most of its circumference.,We learned in the mishna: b If /b the baby b was fleshy, /b the circumcisor corrects the circumcision so that it will not appear uncircumcised. b Shmuel said: A child who is encumbered with flesh, one examines him, /b and b as long as when /b his limb b hardens he looks circumcised, one need not circumcise /b him again. b And if not, /b meaning he does not appear circumcised even then, b one must circumcise /b him again., b It was taught in a i baraita /i /b that b Rabban Shimon ben Gamliel says: A child who is encumbered with flesh, one examines him, /b and b as long as when it hardens it does not appear circumcised, one needs to circumcise him /b again, b and if not, one need not circumcise him /b again.,The Gemara asks: b What is /b the practical difference b between these /b two formulations? The Gemara answers: b There is /b a practical difference b between them /b in a case where he b appears /b circumcised but b does not appear /b fully circumcised. According to Shmuel, in order to avoid an additional circumcision, one must appear fully circumcised, and this state is insufficient. According to Rabban Shimon ben Gamliel, only one who appears uncircumcised requires further circumcision; this partial circumcision is adequate.,We learned in the mishna: If b he circumcised /b a child b but did not uncover /b the area of the circumcision, it is as if he did not circumcise him. b The Sages taught /b in a i Tosefta /i that b one who circumcises /b a child b recites: Who has made us holy through His commandments, and commanded us concerning circumcision. The father of the /b circumcised b child recites: Who has made us holy through His commandments, and commanded us to bring him into the covet of Abraham, our father. Those standing /b there b recite: Just as he has entered into the covet, so may he enter into Torah, marriage, and good deeds. /b , b And the one who recites the /b additional b blessing says: Who made the beloved one holy from the womb, marked the decree in his flesh, and gave his descendants the seal and the sign of the holy covet. Therefore, as a reward for this, the living God, our Portion, commanded to deliver the beloved of our flesh from destruction, for the sake of His covet that He set in our flesh. Blessed are You, Lord, Who establishes the covet. /b , b One who circumcises converts says: Blessed are You, Lord, our God, King of the universe, Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the /b additional b blessing recites: Who has made us holy with His commandments, and commanded us to circumcise converts, and to drip from them covetal blood, as were it not for the blood of the covet, the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25), which is interpreted to mean that were it not for the covet of circumcision that is manifest both day and night, the world would cease to exist. He concludes the blessing with the phrase: b Blessed are You, Lord, Who establishes the covet. /b ,When a Jew buys a Canaanite slave, he is obligated to circumcise the slave, as the slave is partially entering the covet of the Jewish people. b One who circumcises slaves recites /b a blessing: b Who made us holy with His commandments, and commanded us concerning circumcision. And the one who recites the additional blessings says /b a blessing similar to those mentioned above: b Who made us holy with His commandments, and commanded us to circumcise slaves, and to drip from them covetal blood, as were it not for the blood of the covet the heaven and earth would not be sustained, as it is stated: “If My covet would not be with day and night, the ordices of heaven and earth I would not have placed” /b (Jeremiah 33:25). b Blessed are You, Lord, Who establishes the covet. /b ,, strong MISHNA: /strong b Rabbi Eliezer says: One may suspend /b and stretch over a base b the strainer /b through which sediment is filtered from wine, b on a Festival. And one may place /b wine b through /b a strainer that was already b suspended /b the day before; however, one may not suspend the strainer b on Shabbat. And the Rabbis say: One may not suspend the strainer on a Festival, and one may not place /b wine for filtering b through a suspended /b strainer b on Shabbat; however, one may place /b wine b through a suspended /b strainer b on a Festival. /b , strong GEMARA: /strong The Gemara raises a difficulty with regard to Rabbi Eliezer’s position: b Now, Rabbi Eliezer /b holds that b we may not /b even b add /b to b a temporary tent /b on Shabbat; could it be that b to make /b a tent b is permitted i ab initio /i ? /b Stretching a strainer over a base, which Rabbi Eliezer permits, is comparable to making a tent.,The Gemara explains the question: b What is /b this opinion of Rabbi Eliezer’s? b As we learned /b in a mishna: With regard to b a window shutter /b used to cover a skylight, b Rabbi Eliezer says: When it is tied /b to b and hanging /b from the window, i.e., it is not touching the ground, b one may shutter /b the window b with it, and if not, one may not shutter /b the window b with it. And the Rabbis say: Both /b in b this /b case b and /b in b that /b case b one may shutter with it. /b , b And Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: Everyone agrees that one may not construct a temporary tent on a Festival /b for the b first time, and needless to say, /b one may not do so b on Shabbat. /b The i tanna’im /i b disagree only /b with regard to b adding /b to an existing tent, b as Rabbi Eliezer says: One may not add /b to an existing structure b on a Festival, and needless to say, /b one may not do so b on Shabbat. And the Rabbis say: One may add /b to the temporary structure b on Shabbat, and needless to say, /b one may do so b on a Festival. /b ,The Gemara answers: Rabbi Eliezer indeed holds that the suspension of a strainer constitutes a prohibited labor. However, b Rabbi Eliezer holds in accordance with /b the opinion of b Rabbi Yehuda /b with regard to actions that facilitate preparation of food on a Festival, b as it was taught /b in a i baraita /i : b The only /b difference b between a Festival and Shabbat /b is with regard to the preparation of b food alone. /b It is permitted to perform labors for the purpose of food preparation on a Festival, but not on Shabbat. b Rabbi Yehuda permits even actions that facilitate food preparation /b on a Festival, e.g., fixing utensils with which food is prepared on the Festival. Similarly, Rabbi Eliezer permits the suspension of a strainer, which would otherwise constitute a prohibited labor, in order to prepare wine for use on the Festival.,The Gemara asks: b Say that we heard /b that b Rabbi Yehuda /b permits labors that are otherwise prohibited if they b pertain to actions that facilitate /b food preparation b that cannot be performed on the eve of the Festival; /b however, b with regard to actions that facilitate /b food preparation b that can be performed on the eve of the Festival, did you hear /b that b he /b permits doing so?,The Gemara answers: The leniency b of Rabbi Eliezer exceeds that of Rabbi Yehuda. /b Unlike Rabbi Yehuda, Rabbi Eliezer does not distinguish between actions that facilitate food preparation that can and those that cannot be performed on the eve of the Festival.,We learned in the mishna: b And the Rabbis say: /b One may not suspend the strainer on a Festival. b A dilemma was raised before /b the Sages: If b he suspended /b a strainer unwittingly, b what /b is the i halakha /i ? b Rav Yosef said: /b If b he suspended /b it, b he is liable /b to bring b a sin-offering, /b like anyone who unwittingly performs a labor prohibited by Torah law on Shabbat., b Abaye said to him: But if /b that is b so, /b that an action of that sort constitutes performance of the prohibited labor of building by Torah law, then if b one suspended a jug on a peg, is he also liable /b for building a tent?

12. Papyri, Papyri Graecae Magicae, 4.475-4.829 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 81

13. Anon., Book of Secrets, 6 Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 71

14. Dead Sea Scrolls, 4Qma, None Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 71

15. Anon., Maase Merkava, 19, 569, 566 Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

16. Anon., Hekhalot Rabbati, 1, 10-19, 2, 20-29, 3, 30-39, 4, 40-45, 47-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-94, 46 Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 80

17. Septuagint, 4 Maccabees, 17.5 Tagged with subjects: •ascent, goals of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65

17.5. The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them.

Tiresias: The Ancient Mediterranean Religions Source Database