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9 results for "basilica"
1. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •basilica, alexandrian synagogue Found in books: Levine (2005) 91
2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors?
2. Philo of Alexandria, On The Special Laws, 3.171 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •basilica, alexandrian synagogue Found in books: Levine (2005) 91
3.171. Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings.
3. Philo of Alexandria, Against Flaccus, 43, 48 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Levine (2005) 91
48. but the Jews, for they were not inclined to remain quiet under everything, although naturally entirely disposed towards peace, not only because contests for natural customs do among all men appear more important than those which are only for the sake of life, but also because they alone of all the people under the sun, if they were deprived of their houses of prayer, would at the same time be deprived of all means of showing their piety towards their benefactors, which they would have looked upon as worse than ten thousand deaths, inasmuch as if their synagogues were destroyed they would no longer have any sacred places in which they could declare their gratitude, might have reasonably said to those who opposed them:
4. Philo of Alexandria, On The Embassy To Gaius, 134-135, 137, 311, 138 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Levine (2005) 91
138. And one may find undeniable and notorious proofs of this having been the case. For, in the first place, one may derive them from about ten kings or more who reigned in order, one after another, for three hundred years, and who never once had any images or statues of themselves erected in our synagogues, though there were many of their relations and kinsmen whom they considered, and registered as, and spoke of as gods.
5. Philo of Alexandria, That Every Good Person Is Free, 81 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •basilica, alexandrian synagogue Found in books: Levine (2005) 91
81. Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order.
6. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •basilica, alexandrian synagogue Found in books: Levine (2005) 91
4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ",
7. Josephus Flavius, Jewish Antiquities, 13.65-13.66 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •basilica, alexandrian synagogue Found in books: Levine (2005) 91
13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals;
8. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
9. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •basilica, alexandrian synagogue Found in books: Levine (2005) 91, 345
51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש 51b. b with flaming torches /b that they would juggle b in their hands, and they would say before them passages of song and praise /b to God. b And the Levites /b would play b on lyres, harps, cymbals, and trumpets, and countless /b other b musical instruments. /b The musicians would stand b on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen /b Songs of the b Ascents in Psalms, /b i.e., chapters 120–134, and b upon which /b the b Levites stand with musical instruments and recite /b their b song. /b , b And /b this was the ceremony of the Water Libation: b Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. /b When b the rooster crowed /b at dawn, b they sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b When b they /b who would draw the water b reached the tenth stair /b the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i , /b to indicate that the time to draw water from the Siloam pool had arrived. When b they reached the /b Women’s b Courtyard /b with the basins of water in their hands, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . /b ,When b they reached the ground /b of the Women’s Courtyard, the trumpeters b sounded a i tekia /i , and sounded a i terua /i , and sounded a i tekia /i . They continued sounding /b the trumpets b until they reached the gate /b through b which /b one b exits to the east, /b from the Women’s Courtyard to the eastern slope of the Temple Mount. When b they reached the gate /b through b which /b one b exits to the east, they turned from /b facing b east to /b facing b west, /b toward the Holy of Holies, b and said: Our ancestors who were in this place /b during the First Temple period who did not conduct themselves appropriately, stood b “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” /b (Ezekiel 8:16), b and we, our eyes are to God. Rabbi Yehuda says /b that b they would repeat and say: We are to God, and our eyes are to God. /b , strong GEMARA: /strong b The Sages taught: One who did not see the Celebration of the Place of the Drawing /b of the Water, b never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed /b state, b never saw a magnificent structure. /b The Gemara asks: b What is /b the Temple building to which the Sages refer? b Abaye said, and some say /b that it was b Rav Ḥisda /b who said: b This /b is referring to the magnificent b building of Herod, /b who renovated the Second Temple.,The Gemara asks: b With what /b materials b did he construct it? Rava said: /b It was b with stones of /b green-gray b marble and white marble [ i marmara /i ]. Some say: /b It was b with stones of blue marble and white marble. /b The rows of stones were set with b one row /b slightly b protruded and one row /b slightly b indented, so that the plaster would take /b better. b He thought to plate /b the Temple b with gold, /b but b the Sages said to him: Leave it /b as is, and do not plate it, b as it is better this way, as /b with the different colors and the staggered arrangement of the rows of stones, b it has the appearance of waves of the sea. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda says: One who did not see the great synagogue [ i deyofloston /i ] of Alexandria of Egypt never saw the glory of Israel. They said /b that its structure b was like a large basilica [ i basileki /i ], /b with b a colonnade within a colonnade. At times there were six hundred thousand /b men b and /b another b six hundred thousand /b men b in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ i katedraot /i ], corresponding to the seventy-one /b members b of the Great Sanhedrin, each of which /b consisted of b no less than twenty-one thousand talents of gold. And /b there was b a wooden platform at the center. The sexton of the synagogue /b would b stand on it, with the scarves in his hand. And /b because the synagogue was so large and the people could not hear the communal prayer, b when /b the prayer leader b reached /b the conclusion of a blessing requiring the people b to answer amen, /b the sexton b waved the scarf and all the people /b would b answer amen. /b , b And /b the members of the various crafts b would not sit mingled. Rather, the goldsmiths /b would sit b among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor /b stranger b entered there, he would recognize people /b who plied b his craft, and he would turn to /b join them b there. And from there /b he would secure b his livelihood /b as well as b the livelihood /b of the b members of his household, /b as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that b Abaye said: All of /b the people who congregated in that synagogue b were killed by Alexander /b the Great b of Macedonia. /b The Gemara asks: b What is the reason /b that b they were punished /b and killed? It is b due to /b the fact b that they violated /b the prohibition with regard to Egypt in b this verse: “You shall henceforth return no more that way” /b (Deuteronomy 17:16), b and they returned. /b Since they established their permanent place of residence in Egypt, they were punished., b When /b Alexander b arrived, he found them, /b and saw b that they were reading /b the verse b in the /b Torah b scroll: “The Lord will bring a nation against you from far, /b from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). b He said, /b referring to himself: b Now, since that man sought to come by ship in ten days, /b and b a wind carried it and the ship arrived in /b only b five days, /b apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, b he set upon them and slaughtered them. /b ,§ The mishna continues: b At the conclusion of /b the first b Festival /b day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: b What /b is this b significant repair? Rabbi Elazar said /b that b it is like that which we learned: /b The walls of the Women’s Courtyard b were smooth, /b without protrusions, b initially. /b Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and b surrounded /b the courtyard b with a balcony [ i gezuztra /i ]. And they instituted that /b the b women should sit above and /b the b men below. /b , b The Sages taught /b in the i Tosefta /i : b Initially, women would /b stand b on the inside /b of the Women’s Courtyard, closer to the Sanctuary to the west, b and the men /b were b on the outside /b in the courtyard and on the rampart. b And they would come to /b conduct themselves with inappropriate b levity /b in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages b instituted that the women should sit on the outside and the men on the inside, and still they would come to /b conduct themselves with inappropriate b levity. /b Therefore, b they instituted /b in the interest of complete separation b that the women would sit above and the men below. /b ,The Gemara asks: b How could one do so, /b i.e., alter the structure of the Temple? b But isn’t it written /b with regard to the Temple: b “All this /b I give you b in writing, /b as b the Lord has made me wise by His hand upon me, /b even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, b Rav said: They found a verse, and interpreted it homiletically /b and acted accordingly: