1. Hebrew Bible, Genesis, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •essenes, and asceticism of •asceticism, and essenes Found in books: Taylor (2012) 200 | 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", |
|
2. Septuagint, 1 Maccabees, 2.42, 7.13, 14.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 5 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.13. The Hasideans were first among the sons of Israel to seek peace from them, 14.6. He extended the borders of his nation,and gained full control of the country. |
|
3. Philo of Alexandria, That Every Good Person Is Free, 54, 75-81, 83-91, 82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 24, 200 | 82. Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; |
|
| 4. Philo of Alexandria, Hypothetica, 11.18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of •asceticism, and essenes Found in books: Taylor (2012) 200 |
5. Philo of Alexandria, On The Life of Moses, 2.16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 24 | 2.16. and what neither famine, nor pestilence, nor war, nor sovereign, nor tyrant, nor the rise of any passions or evil feelings against either soul or body, nor any other evil, whether inflicted by God or deriving its rise from men, ever dissolved, can surely never be looked upon by us in any other light than as objects of all admiration, and beyond all powers of description in respect of their excellence. |
|
6. Philo of Alexandria, On The Contemplative Life, 72 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 24 | 72. for they are not any chance free men who are appointed to perform these duties, but young men who are selected from their order with all possible care on account of their excellence, acting as virtuous and wellborn youths ought to act who are eager to attain to the perfection of virtue, and who, like legitimate sons, with affectionate rivalry minister to their fathers and mothers, thinking their common parents more closely connected with them than those who are related by blood, since in truth to men of right principles there is nothing more nearly akin than virtue; and they come in to perform their service ungirdled, and with their tunics let down, in order that nothing which bears any resemblance to a slavish appearance may be introduced into this festival. |
|
7. Philo of Alexandria, On The Virtues, 65 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 24 | 65. For whatever advantages are derived from the most approved philosophy to its students, full as great are derived by the Jews from their laws and customs, inasmuch as through them they have rejected all errors about gods who have been created themselves; for there is no created being who is truly God, but such a one is so only in appearance and opinion, being destitute of that most indispensable quality in God, namely, eternity." XI. |
|
8. Philo of Alexandria, On The Special Laws, 2.62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 24 | 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved. |
|
9. Philo of Alexandria, On The Creation of The World, 128 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 24 | 128. These things, and more still are said in a philosophical spirit about the number seven, on account of which it has received the highest honours, in the highest nature. And it is honoured by those of the highest reputation among both Greeks and barbarians, who devote themselves to mathematical sciences. It was also greatly honoured by Moses, a man much attached to excellence of all sorts, who described its beauty on the most holy pillars of the law, and wrote it in the hearts of all those who were subject to him, commanding them at the end of each period of six days to keep the seventh holy; abstaining from all other works which are done in the seeking after and providing the means of life, devoting that day to the single object of philosophizing with a view to the improvement of their morals, and the examination of their consciences: for conscience being seated in the soul as a judge, is not afraid to reprove men, sometimes employing pretty vehement threats; at other times by milder admonitions, using threats in regard to matters where men appear to be disobedient, of deliberate purpose, and admonitions when their offences seem involuntary, through want of foresight, in order to prevent their hereafter offending in a similar manner. XLIV. |
|
10. Philo of Alexandria, On The Embassy To Gaius, 155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •essenes, and asceticism of Found in books: Taylor (2012) 24 | 155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. |
|
11. Mishnah, Rosh Hashanah, 4.1-4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •asceticism, and essenes Found in books: Taylor (2012) 169| 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.2. "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", | 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.2. "There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", |
|
12. Josephus Flavius, Jewish War, 2.119, 2.136, 2.140, 2.145, 2.154-2.157, 7.216 (1st cent. CE - 1st cent. CE) Tagged with subjects: •essenes, and asceticism of •asceticism, and essenes Found in books: Taylor (2012) 169, 193, 200 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 7.216. 6. About the same time it was that Caesar sent a letter to Bassus, and to Liberius Maximus, who was the procurator [of Judea], and gave order that all Judea should be exposed to sale; |
|
13. Josephus Flavius, Jewish Antiquities, 13.171-13.173, 15.371-15.379, 18.11, 18.18, 18.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asceticism, and essenes •essenes, and asceticism of Found in books: Taylor (2012) 8, 16, 186, 193, 200 | 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.20. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, |
|
14. Mishnah, Ketuvot, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •asceticism, and essenes Found in books: Taylor (2012) 169| 1.5. "הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים: \n", | 1.5. "He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether [the woman is] an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.", |
|
15. Hippolytus, Refutation of All Heresies, 9.22, 9.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •essenes, and asceticism of •asceticism, and essenes Found in books: Taylor (2012) 200 | 9.22. Now the doctrine of the resurrection has also derived support among these; for they acknowledge both that the flesh will rise again, and that it will be immortal, in the same manner as the soul is already imperishable. And they maintain that the soul, when separated in the present life, (departs) into one place, which is well ventilated and lightsome, where, they say, it rests until judgment. And this locality the Greeks were acquainted with by hearsay, and called it Isles of the Blessed. And there are other tenets of these which many of the Greeks have appropriated, and thus have from time to time formed their own opinions. For the disciplinary system in regard of the Divinity, according to these (Jewish sects), is of greater antiquity than that of all nations. And so it is that the proof is at hand, that all those (Greeks) who ventured to make assertions concerning God, or concerning the creation of existing things, derived their principles from no other source than from Jewish legislation. And among these may be particularized Pythagoras especially, and the Stoics, who derived (their systems) while resident among the Egyptians, by having become disciples of these Jews. Now they affirm that there will be both a judgment and a conflagration of the universe, and that the wicked will be eternally punished. And among them is cultivated the practice of prophecy, and the prediction of future events. 9.25. Since, therefore, we have explained even the diversities among the Jews, it seems expedient likewise not to pass over in silence the system of their religion. The doctrine, therefore, among all Jews on the subject of religion is fourfold-theological, natural, moral, and ceremonial. And they affirm that there is one God, and that He is Creator and Lord of the universe: that He has formed all these glorious works which had no previous existence; and this, too, not out of any coeval substance that lay ready at hand, but His Will - the efficient cause- was to create, and He did create. And (they maintain) that there are angels, and that these have been brought into being for ministering unto the creation; but also that there is a sovereign Spirit that always continues beside God, for glory and praise. And that all things in the creation are endued with sensation, and that there is nothing iimate. And they earnestly aim at serious habits and a temperate life, as one may ascertain from their laws. Now these matters have long ago been strictly defined by those who in ancient times have received the divinely-appointed law; so that the reader will find himself astonished at the amount of temperance, and of diligence, lavished on customs legally enacted in reference to man. The ceremonial service, however, which has been adapted to divine worship in a manner befitting the dignity of religion, has been practised among them with the highest degree of elaboration. The superiority of their ritualism it is easy for those who wish it to ascertain, provided they read the book which furnishes information on these points. They will thus perceive how that with solemnity and sanctity the Jewish priests offer unto God the first-fruits of the gifts bestowed by Him for the rise and enjoyment of men; how they fulfil their ministrations with regularity and steadfastness, in obedience to His commandments. There are, however, some (liturgical usages adopted) by these, which the Sadducees refuse to recognise, for they are not disposed to acquiesce in the existence of angels or spirits. Still all parties alike expect Messiah, inasmuch as the Law certainly, and the prophets, preached beforehand that He was about to be present on earth. Inasmuch, however, as the Jews were not cognizant of the period of His advent, there remains the supposition that the declarations (of Scripture) concerning His coming have not been fulfilled. And so it is, that up to this day they continue in anticipation of the future coming of the Christ, - from the fact of their not discerning Him when He was present in the world. And (yet there can be little doubt but) that, on beholding the signs of the times of His having been already among us, the Jews are troubled; and that they are ashamed to confess that He has come, since they have with their own hands put Him to death, because they were stung with indignation in being convicted by Himself of not having obeyed the laws. And they affirm that He who was thus sent forth by God is not this Christ (whom they are looking for); but they confess that another Messiah will come, who as yet has no existence; and that he will usher in some of the signs which the law and the prophets have shown beforehand, whereas, regarding the rest (of these indications), they suppose that they have fallen into error. For they say that his generation will be from the stock of David, but not from a virgin and the Holy Spirit, but from a woman and a man, according as it is a rule for all to be procreated from seed. And they allege that this Messiah will be King over them - a warlike and powerful individual, who, after having gathered together the entire people of the Jews, and having done battle with all the nations, will restore for them Jerusalem the royal city. And into this city He will collect together the entire Hebrew race, and bring it back once more into the ancient customs, that it may fulfil the regal and sacerdotal functions, and dwell in confidence for periods of time of sufficient duration. After this repose, it is their opinion that war would next be waged against them after being thus congregated; that in this conflict Christ would fall by the edge of the sword; and that, after no long time, would next succeed the termination and conflagration of the universe; and that in this way their opinions concerning the resurrection would receive completion, and a recompense be rendered to each man according to his works. |
|
| 16. Eusebius of Caesarea, Onomasticon, 68.11, 86.16, 96.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •essenes, and asceticism of •asceticism, and essenes Found in books: Taylor (2012) 248 |
| 17. Eusebius of Caesarea, Ecclesiastical History, 1.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •essenes, and asceticism of •asceticism, and essenes Found in books: Taylor (2012) 200 |
18. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •asceticism, and essenes Found in books: Taylor (2012) 169| 32b. טעו לא ישלמו כל שכן שתנעול דלת בפני לווין,רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות,רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה,כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה,רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה,כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין,הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו,ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל,תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם,ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:,דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו,א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן,מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים,אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה,ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין,הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן,רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו,תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו' | 32b. then if the judges b erred they should not /b need to b pay /b the party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the i halakha /i , b all the more so that /b this b would lock the door in the face of /b potential b borrowers. /b If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money., b Rava says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is stated b with regard to laws of fines, /b not standard cases of monetary law. b And the other /b sources, i.e., the mishna in tractate i Shevi’it /i and the i baraita /i , which do not require inquiry and interrogation, are stated b with regard to /b cases of b admissions and loans, /b in which there is cause to relax the procedures of deliberation, as explained., b Rav Pappa says: This and that, /b i.e., both the mishna here and the other sources, are stated b with regard to /b cases of b an admission and a loan. /b The distinction between them is that the mishna b here, /b which rules that cases of monetary law require inquiry and interrogation, is stated b with regard to /b a possibly b fraudulent trial, /b where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. b There, /b in the i baraita /i and in the mishna in tractate i Shevi’it /i , which do not require inquiry and interrogation, the ruling is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b ,This distinction is b in accordance with /b the statement b of Reish Lakish, as Reish Lakish raises a contradiction /b between two verses: It b is written /b in one verse: b “In justice shall you judge your neighbor” /b (Leviticus 19:15), b and /b it b is written /b in another verse: b “Justice, justice, shall you follow” /b (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: b How /b can b these /b texts be reconciled? b Here, /b this latter verse is stated b with regard to /b a possibly b fraudulent trial, /b where the court must take extra care to judge with justice; and b there, /b that former verse is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b , b Rav Ashi says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is b as we answered, /b i.e., in accordance with any one of the answers offered by the other i amora’im /i . And those b verses /b were not stated with regard to fraudulent trials; rather, b one /b is stated b with regard to judgment, /b in which the court must pursue justice extensively, b and one /b is stated b with regard to compromise. /b , b As it is taught /b in a i baraita /i : When the verse states: b “Justice, justice, shall you follow,” one /b mention of “justice” is stated b with regard to judgment and one /b is stated b with regard to compromise. How so? /b Where there are b two boats traveling on the river and they encounter each other, if both of them /b attempt to b pass, both of them sink, /b as the river is not wide enough for both to pass. If they pass b one after the other, both of them pass. And similarly, /b where there are b two camels who were ascending the ascent of Beit Ḥoron, /b where there is a narrow steep path, b and they encounter each other, if both of them /b attempt to b ascend, both of them fall. /b If they ascend b one after the other, both of them ascend. /b , b How /b does one decide which of them should go first? If there is one boat that is b laden and /b one boat b that is not laden, /b the needs of the one b that is not laden should be overridden due to /b the needs of the one b that is laden. /b If there is one boat that is b close /b to its destination b and /b one boat b that is not close /b to its destination, the needs of the one that is b close should be overridden due to /b the needs of the one b that is not close. /b If b both of them were close /b to their destinations, or b both of them were far /b from their destinations, b impose a compromise between them /b to decide which goes first, b and /b the owners of the boats b pay a fee to one other, /b i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,§ b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the best, /b most prestigious, b court /b of the generation. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil. /b ,The Sages b taught: /b When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces b the sound of a millstone in /b the city called b Burni, /b this is tantamount to announcing: b Week of the son, week of the son, /b i.e., there will be a circumcision. If one displays the b light of a lamp in /b the city called b Beror Ḥayil, /b this is tantamount to announcing: There is a wedding b feast there, /b there is a wedding b feast there. /b , b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the Sages to the academy /b where they are found. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [ i Romi /i ], after Rabbi Ḥaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [ i gola /i ], /b i.e., Babylonia, b after Rabbi /b Yehuda HaNasi b to Beit She’arim, /b and b after the Sages /b in the time of the Temple b to the Chamber of Hewn Stone. /b ,§ The mishna teaches that in cases of b monetary law, /b the court b opens /b the deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: b How do we say /b this opening stage of the deliberations? In other words, with what claim does the court begin deliberating? b Rav Yehuda said: We say this to /b the witnesses: b Who says /b that the event occurred b as you said? /b Perhaps you erred?, b Ulla said to him: But /b by confronting the witnesses in this manner, b we silence them. /b The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: b And let them be silenced. Isn’t it taught /b in a i baraita /i ( i Tosefta /i 9:1): b Rabbi Shimon ben Eliezer says: /b In cases of capital law, the court b brings the witnesses from /b one b place to /b another b place in order to confuse them so that they will retract /b their testimony if they are lying.,The Gemara rejects this argument: b Are /b the i halakhot /i b comparable? There, /b where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses b are repressed by themselves, /b whereas b here, we repress them by /b direct b action, /b and that the court should not do., b Rather, Ulla says: We say this /b to the accused: b Do you have witnesses to determine /b that the witnesses who testified against you are b conspiring witnesses? Rabba said to him: But do we open /b the deliberations b with /b a claim to b acquit /b the accused b that is /b to b the liability of this /b one, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabba’s assumption: b But is /b this to b the liability of /b the witnesses? b But didn’t we learn /b in a mishna ( i Makkot /i 5b): b Conspiring witnesses are not killed /b for their testimony b until the verdict /b of the one concerning whom they testified b is issued? /b Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabba’s objection: b This /b is what b I say: If /b the accused b would be silent until his verdict is issued and /b then b brings witnesses and /b the court b determines them /b to be b conspiring /b witnesses, it will be found that the statement of the court b is /b to b the liability of this /b one, i.e., the witnesses. b Rather, Rabba says: We say to /b the accused: b Do you have witnesses to contradict them? /b If the first witnesses are contradicted as to the facts of the case, no one is liable., b Rav Kahana said: /b We say to the witnesses: b Based on your statements, so-and-so is acquitted. /b The court issues a i pro forma /i declaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. b Abaye and Rava both say: We say to /b the accused: For example, b if you did not kill /b anyone, b do not fear /b the consequences of these proceedings, as you will be acquitted. b Rav Ashi says: /b The court announces: b Whoever knows /b of a reason b to acquit /b the accused b should come and teach /b this reason b concerning him. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the explanation b of Abaye and Rava. Rabbi /b Yehuda HaNasi b says: /b The priest administering the i sota /i rite to the i sota /i says to her: b “If no man has lain with you and if you have not gone astray /b to impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husband…” (Numbers 5:19–20). The priest first states the scenario in which the woman is innocent of adultery. |
|
19. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •asceticism, and essenes Found in books: Taylor (2012) 193| 16b. הראשונים היו נשיאים ושניים להם אב ב"ד:, big strongגמ׳ /strong /big ת"ר שלשה מזוגות הראשונים שאמרו שלא לסמוך ושנים מזוגות האחרונים שאמרו לסמוך (הראשונים) היו נשיאים ושניים להם אבות ב"ד דברי רבי מאיר וחכמים אומרים יהודה בן טבאי אב ב"ד ושמעון בן שטח נשיא,מאן תנא להא דתנו רבנן אמר רבי יהודה בן טבאי אראה בנחמה אם לא הרגתי עד זומם להוציא מלבן של צדוקין שהיו אומרים אין עדים זוממין נהרגין עד שיהרג הנידון,אמר לו שמעון בן שטח אראה בנחמה אם לא שפכת דם נקי שהרי אמרו חכמים אין עדים זוממין נהרגין עד שיזומו שניהם ואין לוקין עד שיזומו שניהם ואין משלמין ממון עד שיזומו שניהם,מיד קבל עליו יהודה בן טבאי שאינו מורה הלכה אלא בפני שמעון בן שטח,כל ימיו של יהודה בן טבאי היה משתטח על קברו של אותו הרוג והיה קולו נשמע כסבורין העם לומר שקולו של הרוג הוא אמר להם קולי הוא תדעו שלמחר הוא מת ואין קולו נשמע,אמר ליה רב אחא בריה דרבא לרב אשי ודלמא פיוסי פייסיה או בדינא תבעי',מני הא אי אמרת בשלמא רבי מאיר דאמר שמעון בן שטח אב ב"ד ר"י בן טבאי נשיא היינו דקא מורי הלכה בפני שמעון בן שטח אלא אי אמרת רבנן דאמרי יהודה בן טבאי אב ב"ד שמעון בן שטח נשיא אב ב"ד בפני נשיא מי מורה הלכה,לא מאי קבל עליו דקאמר לאצטרופי דאפי' אצטרופי נמי לא מצטריפנא:,יצא מנחם ונכנס שמאי כו': להיכן יצא אביי אמר יצא לתרבות רעה רבא אמר יצא לעבודת המלך תניא נמי הכי יצא מנחם לעבודת המלך ויצאו עמו שמונים זוגות תלמידים לבושין סיריקון,אמר רב שמן בר אבא א"ר יוחנן לעולם אל תהא שבות קלה בעיניך שהרי סמיכה אינה אלא משום שבות ונחלקו בה גדולי הדור,פשיטא שבות מצוה אצטריכא ליה,הא נמי פשיטא לאפוקי ממאן דאמר בסמיכה גופה פליגי קא משמע לן בשבות הוא דפליגי,אמר רמי בר חמא שמע מינה סמיכה בכל כחו בעינן דאי ס"ד לא בעינן בכל כחו מאי קא עביד ליסמוך,מיתיבי (ויקרא א, ב) דבר אל בני ישראל וסמך בני ישראל סומכין ואין בנות ישראל סומכות רבי יוסי ור' (ישמעאל) [שמעון] אומרים בנות ישראל סומכות רשות,אמר רבי יוסי סח לי אבא אלעזר פעם אחת היה לנו עגל של זבחי שלמים והביאנוהו לעזרת נשים וסמכו עליו נשים לא מפני שסמיכה בנשים אלא כדי לעשות נחת רוח לנשים ואי ס"ד סמיכה בכל כחו בעינן משום נחת רוח דנשים עבדינן עבודה בקדשים אלא לאו ש"מ לא בעינן בכל כחו,לעולם אימא לך בעינן בכל כחו דאמר להו אקפו ידייכו אי הכי לא מפני שסמיכה בנשים תיפוק ליה דאינה לסמיכה כלל,א"ר אמי חדא ועוד קאמר חדא דליתא לסמיכה כלל ועוד כדי לעשות נחת רוח לנשים,אמר רב פפא שמע מינה צדדין אסורין דאי ס"ד צדדין מותרין לסמוך לצדדין אלא לאו שמע מינה צדדין אסורין | 16b. b The first /b members of each pair b served as i Nasi /i , and their counterparts /b served as b deputy i Nasi /i . /b , strong GEMARA: /strong b The Sages taught: Three of the first pairs who say not to place hands and two of the last pairs who say to place hands served as i Nasi /i , and their counterparts /b served as b deputy i Nasi /i ; /b this is b the statement of Rabbi Meir. And the Rabbis say /b the opposite: b Yehuda ben Tabbai /b was b deputy i Nasi /i and Shimon ben Shataḥ /b was the b i Nasi /i . /b ,The Gemara asks: b Who is the i tanna /i /b who taught b that which the Sages taught /b in a i baraita /i : b Rabbi Yehuda ben Tabbai said: /b I swear that b I will /b not b see the consolation /b of Israel b if I did not kill a conspiring witness. /b This means that Rabbi Yehuda ben Tabbai sentenced a conspiring witness to death, in order b to counter the views of the Sadducees, who would say: Conspiring witnesses are not executed unless the sentenced one has been executed. /b Their views opposed the traditional view, which maintains that conspiring witnesses are executed only if the one sentenced by their testimony has not yet been executed., b Shimon ben Shataḥ said to him: /b I swear that b I will /b not b see the consolation /b of Israel b if you did not shed innocent blood, as the Sages said: Conspiring witnesses are not executed unless they are both found to be conspirators; /b if only one is found to be a conspirator, he is not executed. b And they are not flogged /b if they are liable to such a penalty, b unless they are both found to be conspirators. And /b if they testified falsely that someone owed money, b they do not pay money unless they are both found to be conspirators. /b ,Hearing this, b Yehuda ben Tabbai immediately accepted upon himself not to rule /b on any matter of b law unless he was in the presence of Shimon ben Shataḥ, /b as he realized he could not rely on his own judgment.,The i baraita /i further relates: b All of Yehuda ben Tabbai’s days, he would prostrate himself on the grave of that executed /b individual, to request forgiveness, b and his voice was heard /b weeping. b The people thought that it was the voice of that executed /b person, rising from his grave. Yehuda ben Tabbai b said to them: It is my voice, /b and b you /b shall b know /b that it is so, b for tomorrow, /b i.e., sometime in the future, b he will die, and his voice will no /b longer b be heard. /b Yehuda ben Tabbai was referring to himself, but he did not want to mention something negative about himself in direct terms., b Rav Aḥa, son of Rava, said to Rav Ashi: /b This provides no conclusive proof that the voice was not that of the executed man, as b perhaps /b ben Tabbai b appeased /b the executed individual in the World-to-Come. b Or, /b alternatively, the latter may have b prosecuted him by the law /b of Heaven, and that is why his voice can no longer be heard.,The Gemara returns to its original question: b Whose /b opinion does b this /b i baraita /i follow? b Granted, if you say /b it is in accordance b with /b that of b Rabbi Meir, /b who b said /b that b Shimon ben Shataḥ was deputy i Nasi /i /b while b Rabbi Yehuda ben Tabbai was i Nasi /i , that /b explains why b he /b had previously b issued a halakhic ruling in the presence of Shimon ben Shataḥ /b to execute the conspiring witness, and only after that unfortunate incident did he undertake to issue rulings only in the presence of his colleague. b But if you say /b that the i baraita /i is in accordance with b the Sages, who said: Yehuda ben Tabbai /b was b deputy i Nasi /i /b and b Shimon ben Shataḥ /b the b i Nasi /i , /b why did he need to make such a commitment? b May /b the b deputy i Nasi /i issue a halakhic ruling in the presence of /b the b i Nasi /i ? /b ,The Gemara refutes this: b No; what /b did he mean by b accepting upon himself /b not to rule on his own? b He spoke /b with regard b to joining /b the ruling of others: b Even /b with regard to b joining /b the ruling of others, b I will also not join /b until I have first heard the view of Shimon ben Shataḥ.,§ It is taught in the mishna: b Menaḥem departed and Shammai entered. /b The Gemara asks: b To where did /b Menaḥem b depart? Abaye said: He departed and went astray. /b Therefore, the mishna did not wish to delve into the details of his case. b Rava said: He departed for the king’s service. /b He received a post from the king and had to leave the court. b This is also taught /b in a i baraita /i : b Menaḥem departed for the king’s service, and eighty pairs of students dressed in silk robes left with him /b to work for the king, and that they no longer studied Torah.,§ b Rav Shemen bar Abba said /b that b Rabbi Yoḥa said: A rabbinic decree [ i shevut /i ] should never be taken lightly in your eyes, since placing hands /b on the head of an offering on a Festival b is prohibited only as a rabbinic decree /b because it is considered making use of an animal, which is not considered a prohibited labor but merely resembles one, and yet b the greatest /b scholars b of each generation disputed it. /b ,The Gemara is puzzled by this statement: This b is obvious. /b Since it is an accepted rabbinic decree, why should people take it lightly? The Gemara answers: It was b necessary for him /b to state it because it is b a rabbinic decree related to a mitzva. /b In other words, although this rabbinic decree of placing the hands on an animal is not performed for one’s own sake but for the purpose of a mitzva, it was nevertheless a serious matter in the eyes of the Sages.,The Gemara remains puzzled: b This too is obvious. /b In that case as well, the act is prohibited by the Sages. The Gemara responds: Rabbi Yoḥa’s statement comes b to exclude /b the opinion b of the one who said /b that b they disagree with regard to the actual /b obligation of b placing hands, /b i.e., whether or not obligatory peace-offerings require placing the hands. b He /b therefore b teaches us /b that b it is a rabbinic decree /b that is the subject b of their dispute, /b not the requirement itself., b Rami bar Ḥama said: /b You can b learn from here, /b from this dispute, that the mitzva of b placing hands /b requires not only placing one’s hands on the animal’s head, but b we also require /b that one places his hands b with all his strength. For if it enters your mind /b that b we do not require all his strength, what /b prohibition b does one violate /b by placing his hands? b Let him place /b them on a Festival as well, as this does not resemble a prohibited action at all., b The Gemara raises an objection /b to this from a i baraita /i : b “Speak to the children of [ i benei /i ] Israel” /b (Leviticus 1:2). The word i benei /i literally means: Sons of. And it states nearby: b “And he shall place /b his hand on the head of the burnt-offering” (Leviticus 1:4), from which we learn that b the sons of Israel place /b their hands, b but the daughters of Israel do not place /b them. b Rabbi Yosei and Rabbi Yishmael say: It is optional for the daughters of Israel to place /b their hands. They may place their hands if they so choose, although they are not obligated to do so., b Rabbi Yosei said: /b The Sage b Abba Elazar related to me /b the following incident: b On one occasion, we had a calf for a peace-offering, and we brought it to the Women’s Courtyard, and women placed /b their hands b on it. /b We did this b not because there /b is an obligation of b placing hands in /b the case of b women, but in order to please the women, /b by allowing them to sacrifice an offering, in all of its particulars, as men do. Now, b if it enters your mind /b that b we require /b placing hands b with all one’s strength, /b would b we perform work with consecrated /b offerings b in order to please /b the b women? /b Placing one’s hands forcefully on an animal is considered performing work with it, and if one does it without being obligated to do so, he has thereby performed work with an offering. b Rather, isn’t it /b correct to b conclude from this /b that b we do not require /b placing hands b with all one’s strength? /b ,The Gemara rejects this: b Actually, I /b could b say to you /b that b we do require /b placing hands b with all one’s strength, /b but here they allowed women to place their hands b by saying to them: Ease your hands /b and do not press forcefully, so that their hand placing should not constitute work. The Gemara retorts: b If so, /b then the reason formulated as: b Not because there /b is an obligation to b place hands in /b the case of b women, /b is irrelevant to this law. b Let him derive /b the permission for women to do so from the reason that b it is not /b considered b placing hands at all. /b If placing hands must be performed with all one’s strength, this action the women are performing does not constitute placing hands., b Rabbi Ami said: He stated one /b reason b and another. One /b reason is b that it is not /b considered b placing hands at all, /b as it is not performed with all of one’s strength; b and another /b reason is that they allowed it b in order to please the women. /b , b Rav Pappa said: Learn from this /b that anything upon which one may not place objects or upon which one may not sit on Shabbat, its b sides are /b likewise b prohibited, for if it enters your mind /b to say that the b sides are permitted, /b they could have told the women b to place /b their hands b on the sides, /b i.e., on the head of the animal rather than on its back, as the head of the animal is considered as if it were one of its sides. b Rather, /b must one b not conclude from this /b that the b sides are prohibited? /b |
|
| 20. Epiphanius, Panarion, 1.42-1.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •asceticism, and essenes Found in books: Taylor (2012) 186 |
