1. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •baumgarten, joseph,, on sectarian halakhah in rabbinic literature Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 13| 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", | 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.", |
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2. Hebrew Bible, Numbers, 5.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •baumgarten, joseph,, on sectarian halakhah in rabbinic literature Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 13 | 5.10. "And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.", |
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3. Hebrew Bible, Jeremiah, 31.31, 34.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81| 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", | 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 34.10. "and all the princes and all the people hearkened, that had entered into the covet to let every one his man-servant, and every one his maid-servant, go free, and not to make bondmen of them any more; they hearkened, and let them go;", |
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4. Hebrew Bible, 2 Chronicles, 15.1-15.15 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 81| 15.1. "וַעֲזַרְיָהוּ בֶּן־עוֹדֵד הָיְתָה עָלָיו רוּחַ אֱלֹהִים׃", 15.1. "וַיִּקָּבְצוּ יְרוּשָׁלִַם בַּחֹדֶשׁ הַשְּׁלִישִׁי לִשְׁנַת חֲמֵשׁ־עֶשְׂרֵה לְמַלְכוּת אָסָא׃", 15.2. "וַיֵּצֵא לִפְנֵי אָסָא וַיֹּאמֶר לוֹ שְׁמָעוּנִי אָסָא וְכָל־יְהוּדָה וּבִנְיָמִן יְהוָה עִמָּכֶם בִּהְיוֹתְכֶם עִמּוֹ וְאִם־תִּדְרְשֻׁהוּ יִמָּצֵא לָכֶם וְאִם־תַּעַזְבֻהוּ יַעֲזֹב אֶתְכֶם׃", 15.3. "וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת וּלְלֹא כֹּהֵן מוֹרֶה וּלְלֹא תוֹרָה׃", 15.4. "וַיָּשָׁב בַּצַּר־לוֹ עַל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיְבַקְשֻׁהוּ וַיִּמָּצֵא לָהֶם׃", 15.5. "וּבָעִתִּים הָהֵם אֵין שָׁלוֹם לַיּוֹצֵא וְלַבָּא כִּי מְהוּמֹת רַבּוֹת עַל כָּל־יוֹשְׁבֵי הָאֲרָצוֹת׃", 15.6. "וְכֻתְּתוּ גוֹי־בְּגוֹי וְעִיר בְּעִיר כִּי־אֱלֹהִים הֲמָמָם בְּכָל־צָרָה׃", 15.7. "וְאַתֶּם חִזְקוּ וְאַל־יִרְפּוּ יְדֵיכֶם כִּי יֵשׁ שָׂכָר לִפְעֻלַּתְכֶם׃", 15.8. "וְכִשְׁמֹעַ אָסָא הַדְּבָרִים הָאֵלֶּה וְהַנְּבוּאָה עֹדֵד הַנָּבִיא הִתְחַזַּק וַיַּעֲבֵר הַשִּׁקּוּצִים מִכָּל־אֶרֶץ יְהוּדָה וּבִנְיָמִן וּמִן־הֶעָרִים אֲשֶׁר לָכַד מֵהַר אֶפְרָיִם וַיְחַדֵּשׁ אֶת־מִזְבַּח יְהוָה אֲשֶׁר לִפְנֵי אוּלָם יְהוָה׃", 15.9. "וַיִּקְבֹּץ אֶת־כָּל־יְהוּדָה וּבִנְיָמִן וְהַגָּרִים עִמָּהֶם מֵאֶפְרַיִם וּמְנַשֶּׁה וּמִשִּׁמְעוֹן כִּי־נָפְלוּ עָלָיו מִיִּשְׂרָאֵל לָרֹב בִּרְאֹתָם כִּי־יְהוָה אֱלֹהָיו עִמּוֹ׃", 15.11. "וַיִּזְבְּחוּ לַיהוָה בַּיּוֹם הַהוּא מִן־הַשָּׁלָל הֵבִיאוּ בָּקָר שְׁבַע מֵאוֹת וְצֹאן שִׁבְעַת אֲלָפִים׃", 15.12. "וַיָּבֹאוּ בַבְּרִית לִדְרוֹשׁ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם׃", 15.13. "וְכֹל אֲשֶׁר לֹא־יִדְרֹשׁ לַיהוָה אֱלֹהֵי־יִשְׂרָאֵל יוּמָת לְמִן־קָטֹן וְעַד־גָּדוֹל לְמֵאִישׁ וְעַד־אִשָּׁה׃", 15.14. "וַיִּשָּׁבְעוּ לַיהוָה בְּקוֹל גָּדוֹל וּבִתְרוּעָה וּבַחֲצֹצְרוֹת וּבְשׁוֹפָרוֹת׃", 15.15. "וַיִּשְׂמְחוּ כָל־יְהוּדָה עַל־הַשְּׁבוּעָה כִּי בְכָל־לְבָבָם נִשְׁבָּעוּ וּבְכָל־רְצוֹנָם בִּקְשֻׁהוּ וַיִּמָּצֵא לָהֶם וַיָּנַח יְהוָה לָהֶם מִסָּבִיב׃", | 15.1. "And the spirit of God came upon Azariah the son of Oded;", 15.2. "and he went out to meet Asa, and said unto him: ‘Hear ye me, Asa, and all Judah and Benjamin: the LORD is with you, while ye are with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you.", 15.3. "Now for long seasons Israel was without the true God, and without a teaching priest, and without law;", 15.4. "but when in their distress they turned unto the LORD, the God of Israel, and sought Him, He was found of them.", 15.5. "And in those times there was no peace to him that went out, nor to him that came in, but great discomfitures were upon all the inhabitants of the lands.", 15.6. "And they were broken in pieces, nation against nation, and city against city; for God did discomfit them with all manner of adversity.", 15.7. "But be ye strong, and let not your hands be slack; for your work shall be rewarded.’ .", 15.8. "And when Asa heard these words, even the prophecy of Oded the prophet, he took courage, and put away the detestable things out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.", 15.9. "And he gathered all Judah and Benjamin, and them that sojourned with them out of Ephraim and Manasseh, and out of Simeon; for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.", 15.10. "So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.", 15.11. "And they sacrificed unto the LORD in that day, of the spoil which they had brought, seven hundred oxen and seven thousand sheep.", 15.12. "And they entered into the covet to seek the LORD, the God of their fathers, with all their heart and with all their soul;", 15.13. "and that whosoever would not seek the LORD, the God of Israel, should be put to death, whether small or great, whether man or woman.", 15.14. "And they swore unto the LORD with a loud voice, and with shouting, and with trumpets, and with horns.", 15.15. "And all Judah rejoiced at the oath; for they had sworn with all their heart, and sought Him with their whole desire; and He was found of them; and the LORD gave them rest round about.", |
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5. Anon., Jubilees, 6.17, 14.1-14.21, 15.1-15.34, 16.13, 22.1-22.30, 44.1-44.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 103 | 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 14.1. After these things, in the fourth year of this week, on the new moon of the third month, the word of the Lord came to Abram in a dream, saying: 14.2. "Fear not, Abram; I am thy defender, and thy reward will be exceeding great." 14.3. And he said: "Lord, Lord, what wilt thou give me, seeing I go hence childless, and the son of Mâsêq, the son of my handmaid, is the Dammasek Eliezer: he will be my heir, and to me thou hast given no seed." 14.4. And He said unto him: "This (man) will not be thy heir, but one that will come out of thine own bowels; he will be thine heir." 14.5. And He brought him forth abroad, and said unto him: "Look toward heaven and number the stars, if thou art able to number them." 14.6. And he looked toward heaven, and beheld the stars. And He said unto him: "So shall thy seed be." 14.7. And he believed in the Lord, and it was counted to him for righteousness. 14.8. And He said unto him: "I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; 14.9. and I shall be God unto thee and to thy seed after thee." 14.10. And he said: "Lord, Lord, whereby shall I know that I shall inherit (it)?" 14.11. And he said unto him: "Take Me an heifer of three years, and a goat of three years, and a sheep of three years, and a turtle-dove, and a pigeon."... 14.12. And he took all these in the middle of the month; 14.13. and he dwelt at the oak of Mamre, which is near Hebron. 14.14. And he built there an altar, and sacrificed all these; and he poured their blood upon the altar, and divided them in the midst, and laid them over against each other; but the birds divided he not. 14.15. And birds came down upon the pieces, and Abram drove them away, and did not suffer the birds to touch them. 14.16. And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo! an horror of great darkness fell upon him, 14.17. and it was said unto Abram: "Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they will bring them into bondage, and afflict them four hundred years. 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.19. And thou wilt go to thy fathers in peace, and be buried in a good old age. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full." 14.21. And he awoke from his sleep, and he arose, and the sun had set; 15.1. And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest. 15.2. And he offered new offerings on the altar, the first-fruits of the produce, unto the Lord, an heifer and a goat and a sheep on the altar as a burnt sacrifice unto the Lord; their fruit-offerings and their drink-offerings he offered upon the altar with frankincense. 15.3. And the Lord appeared to Abram, and said unto him: "I am God Almighty; approve thyself before Me and be thou perfect. And I will make My covet between 15.4. Me and thee, and I will multiply thee exceedingly." 15.5. And on that day we made a covet with Abram, according as we had coveted with Noah in this month; 15.6. "Behold My ordice is with thee, And thou wilt be the father of many nations. 15.7. Neither will thy name any more be called Abram, But thy name from henceforth, even for ever, shall be Abraham. For the father of many nations have I made thee. 15.8. And I shall make thee very great, And I shall make thee into nations, And kings will come forth from thee. 15.9. And I shall establish My covet between Me and thee, and thy seed after thee, throughout their generations, for an eternal covet, so that I may be a God unto thee, and to thy seed after thee. 15.10. (And I shall give to thee and to thy seed after thee) the land where thou hast been a sojourner, the land of Canaan, that thou mayst possess it for ever, and I shall be their God." 15.11. And the Lord said unto Abraham: "And as for thee, do thou keep My Covet, thou and thy seed after thee, 15.12. and circumcise ye every male among you, and circumcise your foreskins, and it will be a token of an eternal covet between Me and you. 15.13. And the child on the eighth day ye will circumcise, every male throughout your generations, him that is born in the house, or whom ye have bought with money from any stranger, whom ye have acquired 15.14. who is not of thy seed. br He that is born in thy house will surely be circumcised, and those whom thou hast bought with money will be circumcised, and My covet will be in your flesh for an eternal ordice. 15.15. And the uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day, that soul will be cut off from his people, for he hath broken My covet." 15.16. And God said unto Abraham: "As for Sarai thy wife, her name will no more be called Sarai, but Sarah will be her name. 15.17. And I shall bless her, and give thee a son by her, and I shall bless him, and he will become a nation, and kings of nations will proceed from him." 15.18. And Abraham fell on his face, and rejoiced, and said in his heart: "Shall a son be born to him that is a hundred years old, and shall Sarah, who is ninety years old, bring forth?" 15.19. And Abraham said unto God: "O that Ishmael might live before thee!" 15.20. And God said: "Yea, and Sarah also will bear thee a son, and thou wilt call his name Isaac, and I shall establish My covet with him, an everlasting covet, and for his seed after him. 15.21. And as for Ishmael also have I heard thee, and behold I shall bless him, and make him great, and multiply him exceedingly, and he will beget twelve princes, and I shall make him a great nation. 15.22. But My covet shall I establish with Isaac, whom Sarah will bear to thee, in these days, in the next year." 15.23. And He left off speaking with him, and God went up from Abraham. 15.24. And Abraham did according as God had said unto him, and he took Ishmael his son, and all that were born in his house, and whom he had bought with his money, every male in his house, and circumcised the flesh of their foreskin. 15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 15.26. This law is for all the generations for ever, 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.28. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction; 15.29. nor is there, moreover, any sign on him that he is the Lord's, but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he hath broken the covet of the Lord our God. 15.30. For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels. 15.31. And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 15.33. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 15.34. And He sanctified it, and gathered it from amongst all the children of men ; 16.13. And, behold, it was commanded and engraven concerning all his seed, on the heavenly tables, to remove them and root them out, and to execute judgment upon them like the judgment of Sodom, and to leave no seed of the man on earth on the day of condemnation. 22.1. And it came to pass in the first week in the forty-fourth jubilee, in the second year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks--that is, the feast of the first-fruits of the harvest--to Abraham, their father, 22.2. and Abraham rejoiced because his two sons had come. 22.3. For Isaac had many possessions in Beersheba, and Isaac was wont to go and see his possessions and to return to his father. 22.4. And in those days Ishmael came to see his father, and they both came together, 22.5. and Isaac offered a sacrifice for a burnt-offering, and presented it on the altar of his father which he had made in Hebron. br And he offered a thank-offering and made a feast of joy before Ishmael, his brother: 22.6. and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first-fruits of the land, that he might eat and bless the Creator of all things before he died. 22.7. And Isaac, too, sent by the hand of Jacob to Abraham a best thank-offering, that he might eat and drink. 22.8. And he ate and drank, and blessed the Most High God, Who hath created heaven and earth, Who hath made all the fat things of the earth, And given them to the children of men That they might eat and drink and bless their Creator. 22.9. "And now I give thanks unto Thee, my God, because Thou hast caused me to see this day: 22.10. behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace. 22.11. The sword of the adversary hath not overcome me in all that Thou hast given me and my children all the days of my life until this day. 22.12. My God, may Thy mercy and Thy peace be upon Thy servant, and upon the seed of his sons, that they may be to Thee a chosen nation and an inheritance from amongst all the nations of the earth from henceforth unto all the days of the generations of the earth, unto all the ages." 22.13. And he called Jacob and said My son Jacob, may the God of all bless thee and strengthen thee to do righteousness, and His will before Him, 22.14. and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway. And do thou, my son, Jacob, draw near and kiss me." 22.15. And he drew near and kissed him, and he said: "Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth, br And may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages, 22.21. And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22. And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father: 22.23. Separate thyself from the nations, And eat not with them: And do not according to their works, And become not their associate; For their works are unclean, And all their ways are a pollution and an abomination and uncleanness. 22.24. They offer their sacrifices to the dead And they worship evil spirits, And they eat over the graves, 22.25. And all their works are vanity and nothingness. br They have no heart to understand And their eyes do not see what their works are, And how they err in saying to a piece of wood: 'Thou art my God,' And to a stone: 'Thou art my Lord and thou art my deliverer.' [And they have no heart.] 22.26. And as for thee, my son Jacob, May the Most High God help thee And the God of heaven bless thee And remove thee from their uncleanness and from all their error. 22.27. Be thou ware, my son Jacob, of taking a wife from any seed of the daughters of Canaan; For all his seed is to be rooted out of the earth. 22.28. For, owing to the transgression of Ham, Canaan erred, And all his seed will be destroyed from off the earth and all the residue thereof, And none springing from him will be saved on the day of judgment. 22.29. And as for all the worshippers of idols and the profane (b) There will be no hope for them in the land of the living; 22.30. (e) And there will be no remembrance of them on the earth; (c) For they will descend into Sheol, 44.1. And Israel took his journey from Haran from his house on the new moon of the third month, and he went on the way of the Well of the Oath, and he offered a sacrifice to the God of his father Isaac on the seventh of this month. 44.2. And Jacob remembered the dream that he had seen at Bethel, and he feared to go down into Egypt. 44.3. And while he was thinking of sending word to Joseph to come to him, and that he would not go down, he remained there seven days, if perchance he should see a vision as to whether he should remain or go down. 44.4. And he celebrated the harvest festival of the first-fruits with old grain, for in all the land of Canaan there was not a handful of seed (in the land), for the famine was over all the beasts and cattle and birds, and also over man. 44.5. And on the sixteenth the Lord appeared unto him, and said unto him, "Jacob, Jacob"; and he said, "Here am I." 44.6. And He said unto him: "I am the God of thy fathers, the God of Abraham and Isaac; fear not to go down into Egypt, for I will there make of thee a great nation. 44.7. I shall go down with thee, and I shall bring thee up (again), and in this land wilt thou be buried, and Joseph will put his hands upon thy eyes. Fear not; go down into Egypt." 44.8. And his sons rose up, and his sons' sons, and they placed their father and their possessions upon wagons. 44.9. And Israel rose up from the Well of the Oath on the sixteenth of this third month, and he went to the land of Egypt. |
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| 6. Dead Sea Scrolls, Temple Scroll, 48.8-48.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 31 |
| 7. Dead Sea Scrolls, Damascus Document, 2.2, 3.10, 6.2, 6.11, 6.19, 8.21, 13.14, 15.6, 19.16, 19.33, 20.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81, 103 |
| 8. Dead Sea Scrolls, Damascus Document, 2.2, 3.10, 6.2, 6.11, 6.19, 8.21, 13.14, 15.6, 19.16, 19.33, 20.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 80, 81, 103 |
| 9. Dead Sea Scrolls, 4Q270, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 103 |
| 10. Dead Sea Scrolls, Community Rule, 1.16-3.6, 5.8, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 103 |
| 11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.20, 5.6-5.9, 10.14-10.17, 14.5-14.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. •baumgarten, joseph,, on accurate understanding of history of halakhah •baumgarten, joseph,, on tosefet shabbat Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 293, 295; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 74 |
| 12. Dead Sea Scrolls, Pesher On Habakkuk, 8.8-8.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 294 |
| 13. Dead Sea Scrolls, Damascus Covenant, 4.20, 5.6-5.9, 10.14-10.17, 14.5-14.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. •baumgarten, joseph,, on accurate understanding of history of halakhah •baumgarten, joseph,, on tosefet shabbat Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 293, 295; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 74 |
| 14. Dead Sea Scrolls, 4Q266, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 15. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 303 |
16. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 299| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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17. Josephus Flavius, Jewish Antiquities, 15.320-15.323, 18.26-18.27, 18.34, 19.297, 19.342, 20.15, 20.179-20.207 (1st cent. CE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306 | 15.320. There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a priest of great note there; this man had a daughter, who was esteemed the most beautiful woman of that time; 15.321. and when the people of Jerusalem began to speak much in her commendation, it happened that Herod was much affected with what was said of her; and when he saw the damsel, he was smitten with her beauty, yet did he entirely reject the thoughts of using his authority to abuse her, as believing, what was the truth, that by so doing he should be stigmatized for violence and tyranny; so he thought it best to take the damsel to wife. 15.322. And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he governed his inclinations after the most prudent manner, by augmenting the dignity of the family, and making them more honorable; so he immediately deprived Jesus, the son of Phabet, of the high priesthood, and conferred that dignity on Simon, and so joined in affinity with him [by marrying his daughter]. 15.323. 4. When this wedding was over, he built another citadel in that place where he had conquered file Jews when he was driven out of his government, and Antigonus enjoyed it. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest; 18.27. while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife. 18.34. This man deprived Aus of the high priesthood, and appointed Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Aus, who had been high priest before, to be high priest; which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; 19.297. 2. And when Agrippa had entirely finished all the duties of the divine worship, he removed Theophilus, the son of Aus, from the high priesthood, and bestowed that honor of his on Simon the son of Boethus, whose name was also Cantheras whose daughter king Herod married, as I have related above. 19.342. This was very ill taken by Agrippa, who after that became his enemy. And now he took the high priesthood away from Matthias, and made Elioneus, the son of Cantheras, high priest in his stead. 20.15. 3. Herod also, the brother of the deceased Agrippa, who was then possessed of the royal authority over Chalcis, petitioned Claudius Caesar for the authority over the temple, and the money of the sacred treasure, and the choice of the high priests, and obtained all that he petitioned for. 20.179. 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. 20.180. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled. 20.185. 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.186. And then it was that the sicarii, as they were called, who were robbers, grew numerous. They made use of small swords, not much different in length from the Persian acinacae, but somewhat crooked, and like the Roman sicae, [or sickles,] as they were called; and from these weapons these robbers got their denomination; and with these weapons they slew a great many; 20.187. for they mingled themselves among the multitude at their festivals, when they were come up in crowds from all parts to the city to worship God, as we said before, and easily slew those that they had a mind to slay. They also came frequently upon the villages belonging to their enemies, with their weapons, and plundered them, and set them on fire. 20.188. So Festus sent forces, both horsemen and footmen, to fall upon those that had been seduced by a certain impostor, who promised them deliverance and freedom from the miseries they were under, if they would but follow him as far as the wilderness. Accordingly, those forces that were sent destroyed both him that had deluded them, and those that were his followers also. 20.189. 11. About the same time king Agrippa built himself a very large dining-room in the royal palace at Jerusalem, near to the portico. 20.190. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.191. which thing, when the chief men of Jerusalem saw they were very much displeased at it; for it was not agreeable to the institutions of our country or law that what was done in the temple should be viewed by others, especially what belonged to the sacrifices. They therefore erected a wall upon the uppermost building which belonged to the inner court of the temple towards the west, 20.192. which wall when it was built, did not only intercept the prospect of the dining-room in the palace, but also of the western cloisters that belonged to the outer court of the temple also, where it was that the Romans kept guards for the temple at the festivals. 20.193. At these doings both king Agrippa, and principally Festus the procurator, were much displeased; and Festus ordered them to pull the wall down again: but the Jews petitioned him to give them leave to send an embassage about this matter to Nero; for they said they could not endure to live if any part of the temple should be demolished; 20.194. and when Festus had given them leave so to do, they sent ten of their principal men to Nero, as also Ismael the high priest, and Helcias, the keeper of the sacred treasure. 20.195. And when Nero had heard what they had to say, he not only forgave them what they had already done, but also gave them leave to let the wall they had built stand. This was granted them in order to gratify Poppea, Nero’s wife, who was a religious woman, and had requested these favors of Nero, and who gave order to the ten ambassadors to go their way home; but retained Helcias and Ismael as hostages with herself. 20.196. As soon as the king heard this news, he gave the high priesthood to Joseph, who was called Cabi, the son of Simon, formerly high priest. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.204. 2. Now as soon as Albinus was come to the city of Jerusalem, he used all his endeavors and care that the country might be kept in peace, and this by destroying many of the Sicarii. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; 20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food. |
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18. Mishnah, Yoma, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306| 2.2. "מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִין וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ, וְנָפַל וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵית דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהוּ תוֹרְמִין אֶת הַמִּזְבֵּחַ אֶלָּא בְפַיִס. אַרְבָּעָה פְיָסוֹת הָיוּ שָׁם, וְזֶה הַפַּיִס הָרִאשׁוֹן: \n", | 2.2. "Section one: It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. Section two: There were four counts. This is the first count.", |
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19. New Testament, 1 Corinthians, 11.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 81| 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. | 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." |
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20. New Testament, Mark, 7.1-7.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 31| 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. | 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." |
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21. New Testament, Hebrews, 8.8-8.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 81| 8.8. μεμφόμενος γὰρ αὐτοὺς λέγει 8.9. 8.10. 8.11. 8.12. | 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. "For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more." |
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| 22. Anon., Sifre Numbers, 6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •baumgarten, joseph,, on sectarian halakhah in rabbinic literature Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 13 |
23. Tosefta, Kelim Baba Qamma, 1.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306| 1.8. "כל העזרה כשרה לאכילת קדשי קדשים ולשחיטת קדשים קלים והשוחט בתוכה חולין אסורין בהנאה והיא היתה חצר המשכן לפנים מן הקלעים שהיו במדבר. כל הטמאים שנכנסו משער נקנור ולפנים אפילו הן מחוסרי כפרה הרי אלו חייבין על זדונן כרת ועל שגגתן חטאת ואין צריך לומר טבול יום ושאר כל הטמאין שנכנסו לפנים ממחיצותיהן הרי אלו באזהרה נכנסים לקדש הרי אלו חייבים רבי יהודה אומר על פני הקדש במיתה ושאר כל המת באזהרה.", | |
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| 24. Palestinian Talmud, Maaser Sheni, 5.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •baumgarten, joseph,, on sectarian halakhah in rabbinic literature Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 155 |
25. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306| 9a. לפי ששלח בכל גבולי ישראל וראה שאין מפרישין אלא תרומה גדולה בלבד,מעשר ראשון ומעשר עני נמי לא המוציא מחבירו עליו הראיה אלא מעשר שני נפרשו ונסקו וניכלוהו בירושלם,אמר עולא מתוך שפרהדרין הללו חובטין אותן כל י"ב חדש ואומרים להן מכרו בזול מכרו בזול לא אטרחונהו רבנן מאי פרהדרין פורסי,אמר רבה בר בר חנה א"ר יוחנן מאי דכתיב (משלי י, כז) יראת ה' תוסיף ימים ושנות רשעים תקצרנה יראת ה' תוסיף ימים זה מקדש ראשון שעמד ארבע מאות ועשר שנים ולא שמשו בו אלא י"ח כהנים גדולים,ושנות רשעים תקצרנה זה מקדש שני שעמד ד' מאות ועשרים שנה ושמשו בו יותר משלש מאות כהנים צא מהם מ' שנה ששמש שמעון הצדיק ושמונים ששמש יוחנן כהן גדול עשר ששמש ישמעאל בן פאבי ואמרי לה י"א ששמש ר' אלעזר בן חרסום מכאן ואילך צא וחשוב כל אחד ואחד לא הוציא שנתו,א"ר יוחנן בן תורתא מפני מה חרבה שילה מפני שהיו בה שני דברים גלוי עריות ובזיון קדשים גלוי עריות דכתיב (שמואל א ב, כב) ועלי זקן מאד ושמע את כל אשר יעשון בניו לכל ישראל ואת אשר ישכבון את הנשים הצובאות פתח אהל מועד ואע"ג דאמר ר' שמואל בר נחמני א"ר יוחנן כל האומר בני עלי חטאו אינו אלא טועה מתוך | 9a. This is b because /b Yoḥa the High Priest b sent /b emissaries b throughout all the /b areas located within the b borders of /b i Eretz b Yisrael /b /i to assess the situation b and saw that /b the people b were separating only i teruma gedola /i /b and were neglecting to separate tithes. Therefore, he issued a decree that anyone who purchases produce from an i am ha’aretz /i must be concerned about the possibility that it was not tithed and is required to tithe it. Since even an i am ha’aretz /i separates i teruma gedola /i , the bakers who purchased grain from them were not required to do so.,And granted, bakers need not separate b first tithe and poor man’s tithe /b due to the principle: b The burden of proof rests upon the claimant. /b Neither first tithe, given to Levites, nor poor man’s tithe, given to the poor, is sacred. It is merely the property of the Levite and the pauper, respectively. Since with regard to doubtfully tithed produce, by definition, there is no certainty that one is actually required to tithe it, if the Levite or the pauper should seek to take possession of the gifts, they must first prove that in fact the produce was not tithed. b However, /b with regard to b second tithe, /b why are the bakers exempt? b Let them separate /b second-tithe from the produce, b take it up /b to Jerusalem, b and eat it in Jerusalem, /b which is the i halakha /i with regard to anyone else who purchases doubtfully tithed produce., b Ulla said: /b It is b because these i parhedrin /i , /b government appointees, b beat /b the bakers throughout the b entire twelve months /b of their tenure b and tell them: Sell /b your baked goods b cheaply, sell /b them b cheaply. /b Since the officers insist that the bakers refrain from raising their prices, b the Sages did not /b further b burden them /b with the exertion of separating second tithe from a large quantity of grain and taking it to Jerusalem, as they would be unable to raise their prices to cover the cost of the lost grain and the trip to Jerusalem. Since the presumptive status of the grain is that it was tithed, and the obligation to tithe doubtfully tithed produce is a stringency, the Sages exempted the baker from the obligation to do so. b What /b is the meaning of b i parhedrin /i ? /b These are royal b appointees [ i pursei /i ] /b charged with performance of different tasks.,§ Apropos the Second Temple period, when High Priests were frequently replaced, the Gemara cites that b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: What is /b the meaning of that b which is written: “The fear of the Lord prolongs days, but the years of the wicked will be shortened” /b (Proverbs 10:27)? b The fear of the Lord prolongs days; that /b is a reference to the b First Temple, which stood /b for b four hundred and ten years and in /b which b only eighteen High Priests served, /b as is written in the lists of the genealogy of the priests in the Bible., b But the years of the wicked will be shortened; that /b is a reference to the b Second Temple, which stood /b for b four hundred and twenty years and in /b which b over three hundred High Priests served. /b In calculating the tenures of the High Priests, b deduct from /b the figure of four hundred and twenty years b forty years that Shimon HaTzaddik served, and eighty /b years b that Yoḥa the High Priest served, ten /b years b that Yishmael ben Pavi served, and some say eleven /b years b that Rabbi Elazar ben Ḥarsum served. /b These men were all righteous and were privileged to serve extended terms. After deducting those one hundred and thirty or one hundred and forty-one years, b go out and calculate from this /b point b forward /b and conclude: b Each and every one /b of the remaining High Priests b did not complete his year /b in office, as the number of remaining High Priests is greater than the number of years remaining.,§ Apropos the sins of the High Priests in the Second Temple, the Gemara cites that b Rabbi Yoḥa ben Torta said: Due to what /b reason b was /b the Tabernacle in b Shiloh destroyed /b in the time of the prophet Samuel? It was destroyed b due to /b the fact b that there were two matters /b that existed b in /b the Tabernacle: b Forbidden sexual relations and degradation /b of b consecrated items. /b There were b forbidden sexual relations, as it is written: “Now Eli was very old and he heard what his sons were doing to all of Israel, how they lay with the women who did service at the opening of the Tent of Meeting” /b (I Samuel 2:22). b And although Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: Anyone who says that the sons of Eli sinned /b by engaging in forbidden sexual relations b is nothing other than mistaken, /b even according to the alternative interpretation of the verse that it was b due to /b the fact |
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26. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306| 28a. לכבשתו והעני הואיל ונדחה ידחה,אמר רב הונא בריה דרב יהושע שמע מינה תלת שמע מינה בעלי חיים נדחים וקדושת דמים נדחה,ודחוי מעיקרא הוי דחוי,מתיב רב עוקבא בר חמא המפריש נקבה לפסחו קודם הפסח תרעה עד שתסתאב ותמכר ויביא בדמיה פסח ילדה זכר ירעה עד שיסתאב וימכר ויביא בדמיו פסח,ר"ש אומר הוא עצמו יקרב פסח ש"מ בעלי חיים אינם נדחים,אמרי דבי רבי אושעיא כי אמרינן לרבנן דר"ש ס"ל בעלי חיים אינן נדחין,והגרלה אינה מעכבת דתניא מת אחד מהן מביא חבירו שלא בהגרלה דברי ר"ש,אלמא קסבר בעלי חיים אינן נידחין והגרלה אינה מעכבת,אמר רב חסדא אין הקינין מתפרשות אלא אי בלקיחת בעלים אי בעשיית כהן,אמר רב שימי בר אשי מאי טעמא דרב חסדא דכתיב (ויקרא יב, ח) ולקחה שתי תורים וגו' (ויקרא טו, ל) ועשה הכהן וגו' או בלקיחת בעלים או בעשיית כהן,מיתיבי (ויקרא טז, ט) ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת ואין כהן עושה חטאת,שיכול והלא דין הוא ומה במקום שלא קידש הגורל קידש השם מקום שיקדש הגורל אינו דין שיקדש השם,ת"ל ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת,קתני שם דומיא דגורל מה גורל לאו בלקיחה ולאו בעשייה אף השם נמי לאו בלקיחה ולאו בעשייה,אמר רב ה"ק ומה במקום שלא קידש הגורל בלקיחת בעלים ובעשיית הכהן קידש השם אי בלקיחת בעלים אי בעשיית כהן כאן שיקדש הגורל שלא בלקיחה ושלא בעשייה אינו דין שיקדש השם אי בלקיחה אי בעשייה,ת"ל ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת,מיתיבי מטמא מקדש עני שהפריש מעות לקינו והעשיר,אמר אלו לחטאתי ואלו לעולתי מוסיף ומביא חובתו מדמי חטאתו ואין מוסיף ומביא מדמי עולתו,והא הכא דליכא לא לקיחה ולא עשייה וקתני מביא חובתו מדמי חטאתו ולא מדמי עולתו,א"ר ששת ותסברא מתניתא מתקנתא היא דקתני והעשיר והא"ר אלעזר א"ר אושעיא מטמא מקדש עשיר שהביא קרבן עני לא יצא,אלא מאי אית לך למימר שכבר אמר משעת ענייתו ה"נ שכבר אמר משעת הפרשתו,ולר' חגא א"ר אושעיא דאמר יצא מאי איכא למימר תני ואח"כ לקח ואמר,מיתיבי מצורע עני שהביא קרבן עשיר יצא עשיר שהביא קרבן עני לא יצא תיובתא דר' חגא א"ר אושעיא,אמר לך שאני גבי מצורע דמיעט רחמנא (ויקרא יד, ב) זאת,אי הכי אפילו מצורע עני נמי שהביא קרבן עשיר לא יצא לאיי הא אהדריה קרא תורת והתניא תורת לרבות מצורע עני שהביא קרבן עשיר יצא יכול אפילו עשיר שהביא קרבן עני שיצא תלמוד לומר זאת,ולילף מיניה אמר קרא (ויקרא יד, כא) ואם דל הוא ואין ידו משגת מצורע הוא דעשיר שהביא קרבן עני הוא דלא יצא אבל מטמא מקדש עשיר שהביא קרבן עני יצא:, big strongמתני׳ /strong /big ר"ש אומר כבשים קודמין את העזים בכל מקום יכול מפני שהן מובחרים מהם ת"ל (ויקרא ד, לב) ואם כבש יביא קרבנו לחטאת מלמד ששניהם שקולין,תורין קודמין לבני יונה בכל מקום יכול מפני שהן מובחרים מהן תלמוד לומר ((ויקרא יב, ו) תור ובני) יונה או תור לחטאת מלמד ששניהם שקולין,האב קודם לאם בכל מקום יכול מפני שכיבוד האב קודם על כיבוד האם ת"ל (ויקרא יט, ג) איש אמו ואביו תיראו מלמד ששניהם שקולין אבל אמרו חכמים האב קודם לאם בכל מקום מפני שהוא ואמו חייבין בכבוד אביו,וכן בתלמוד תורה אם זכה הבן לפני הרב הרב קודם את האב בכל מקום מפני שהוא ואביו חייבין בכבוד רבו:, big strongגמ׳ /strong /big ת"ר ד' צווחות צווחה עזרה צווחה אחת הוציאו מיכן בני עלי חפני ופנחס שטימאו את ההיכל,צווחה שניה פתחו שערים ויכנס יוחנן בן נדבאי תלמידו של פינקאי וימלא כרסו מקדשי שמים אמרו על בן נדבאי שהיה אוכל ארבע סאה גוזלות | 28a. instead b of a female lamb, and he /b then b became poorer, /b a bird pair is now the appropriate offering for him. Nevertheless, b since /b his offering b was disqualified /b at the outset because at that time he was obligated to bring a female lamb, b it is /b permanently b disqualified. /b , b Rav Huna, son of Rav Yehoshua, said: /b One can b conclude from this /b ruling b three /b i halakhot /i . b Conclude from it /b that b consecrated living animals can be /b permanently b disqualified /b even if the animal is unblemished, as is the case with regard to this pair of birds. b And /b conclude from it that when there is b sanctity /b that inheres in an animal’s b value, /b where the consecrated item will not be sacrificed as an offering, it can be b disqualified. /b When he was wealthy and designated the bird pair as his offering, the two birds were consecrated only with sanctity that inheres in their value because they were unfit for sacrifice, and yet the birds were permanently disqualified., b And /b finally, conclude from this that b a disqualification at the outset, /b when the animal is initially consecrated, b is /b considered a permanent b disqualification. /b Not only is an animal that was initially fit to be sacrificed and was later disqualified permanently disqualified, but even in a case such as this, where the birds were unfit for sacrifice from the beginning, the disqualification is permanent., b Rav Ukva bar Ḥama raises an objection /b from a i baraita /i ( i Tosefta /i , i Temura /i 2:3): With regard to b one who designates a female /b animal b for his Paschal offering before Passover, /b since the Paschal offering must be a male it is left to b graze until it becomes blemished, /b at which point b it is sold and one brings a Paschal offering with the money /b received from its sale. Similarly, if this animal b gave birth to a male /b animal, the offspring is left to b graze until it becomes blemished, /b at which point b it is sold and one brings a Paschal offering with the money /b received from its sale., b Rabbi Shimon says: /b It is not necessary to sell the offspring in such a case, as the offspring b itself is sacrificed /b as b a Paschal offering. Conclude from this /b statement of Rabbi Shimon that b consecrated living animals are not /b permanently b disqualified, /b as the mother was unfit to be a Paschal offering and yet the offspring, which is an extension of the mother’s sanctity, is fit for sacrifice., b The school of Rabbi Oshaya say: When we say /b that consecrated living animals can be permanently disqualified, this applies b according to /b the opinion of b the Rabbis, /b who maintain that the offspring is not sacrificed. Nevertheless, it is correct b that Rabbi Shimon holds /b that consecrated b living animals are not /b permanently b disqualified. /b , b And /b Rabbi Shimon likewise maintains b that /b the b drawing /b of the lots for the two goats on Yom Kippur to decide which goat is designated as a sacrifice and which is designated as the scapegoat, b is not indispensable. As it is taught /b in a i baraita /i : If b one of /b the goats b died /b following their designation, one b brings another /b goat instead of it, and it is designated b without drawing /b lots. The surviving goat is still used for the purpose for which it was designated by the lot; this is b the statement of Rabbi Shimon. /b , b Evidently, Rabbi Shimon holds: /b Consecrated b living animals are not /b permanently b disqualified. /b Although the surviving goat was disqualified when the other goat died, it is once again fit when a new goat is designated as its partner. b And /b Rabbi Shimon also holds that the b drawing /b of the lots b is not indispensable, /b as the new goat was designated without drawing lots.,§ b Rav Ḥisda says: Nests, /b i.e., pairs of birds, b are designated, /b one as a burnt offering and one as a sin offering, b only /b in the following manner: b Either /b by the b owner /b at the time b of purchase or, /b if the owner did not designate the birds at that stage, by the b priest /b at the time b of sacrifice. /b , b Rav Shimi bar Ashi said: What is the reason of Rav Ḥisda? As it is written /b with regard to the offering of a woman after childbirth: b “And she shall purchase two doves /b or two pigeons, one for a burnt offering and the other for a sin offering” (Leviticus 12:8). And with regard to the offering of a leper it is written: b “And the priest shall sacrifice /b the one for a sin offering, and the other for a burnt offering” (Leviticus 15:30). Together, these verses indicate that one bird is designated as a burnt offering and the other as a sin offering b either /b by the b owner /b at the time b of purchase or /b by the b priest /b at the time b of sacrifice. /b ,The Gemara b raises an objection /b from a i baraita /i in the i Sifra /i that discusses the drawing of lots for the two goats of Yom Kippur. The verse states: “Aaron shall bring forward the goat upon which the lot came up for the Lord, b and he shall sacrifice it for a sin offering” /b (Leviticus 16:9). This teaches that the drawing of b the lot renders it a sin offering, but /b verbally designating b the name /b of the goat b does not render it a sin offering, and /b likewise the act of the b priest, /b placing the lot on the goat, b does not render it a sin offering. /b ,A verse is required to teach this i halakha /i , b as /b one b might /b have come to the opposite conclusion: b Could this not /b be derived through an i a fortiori /i b inference, /b as follows: b And if in a case where /b the drawing of b a lot does not sanctify /b an animal with a specific designation, e.g., a woman after childbirth, who cannot determine by lot the status of the two birds she must bring, one as a sin offering and one as a burnt offering, nevertheless, in such a case a verbal designation of b the name does sanctify /b with a specific designation; b is it not logical /b in b a case where /b the drawing of b a lot sanctifies /b an animal with a specific designation, i.e., the two goats of Yom Kippur, b that /b verbally designating b the name /b should b sanctify /b it with a specific designation?,The i baraita /i concludes: Therefore b the verse states, /b with regard to one of the two goats of Yom Kippur: b “He shall sacrifice it for a sin offering,” /b to teach that the drawing of b the lot renders it a sin offering, but /b verbally designating b the name /b of the goat b does not render it a sin offering. /b ,The Gemara explains the objection: The i baraita /i b teaches /b that verbally designating the b name /b of an offering b is similar to /b drawing b a lot. /b If so, one can reason as follows: b Just as /b the drawing of b a lot /b is b not /b performed b at /b the time of b purchase nor at /b the time of b sacrifice, so too /b verbal designation of b the name also /b does b not /b have to be performed b at /b the time of b purchase nor at /b the time of b sacrifice. /b This contradicts the opinion of Rav Ḥisda., b Rav said /b that b this /b is what the i baraita /i b is saying: And if in a place where /b the drawing of b a lot, /b either by the b owner /b at the time b of purchase or /b by the b priest /b at the time b of sacrifice, does not sanctify /b an animal with a specific designation, and nevertheless a verbal designation of b the name, either /b by the b owner /b at the time b of purchase or /b by the b priest /b at the time b of sacrifice, does sanctify /b it with a specific designation; b here, /b with regard to the two goats, b where /b the drawing of b a lot /b that does b not /b take place b at /b the time of b purchase nor at /b the time of b sacrifice sanctifies /b the animal with a specific designation, b is it not logical that /b verbally designating b the name, either at /b the time of b purchase or at /b the time of b sacrifice, /b should b sanctify /b it with a specific designation?,Therefore, b the verse states: “He shall sacrifice it for a sin offering,” /b to teach that drawing b the lot renders it a sin offering, but /b verbally designating b the name /b of the goat b does not render it a sin offering. /b ,The Gemara b raises /b another b objection /b to the opinion of Rav Ḥisda from a i baraita /i : In the case of b a poor person who defiles the Temple, /b i.e., he entered the Temple while ritually impure, b who designated money for his nest, /b as he is required to bring one bird as a sin offering and another bird as a burnt offering, b and he /b then b became wealthier, /b he is now obligated to bring a female lamb or goat as a sin offering.,If he was unaware that he is no longer obligated to bring a pair of birds, and he b says: This /b money b is for my sin offering and this /b money b is for my burnt offering, /b which is an error, as he is not obligated to bring a burnt offering, b he adds /b more money b and brings his obligation /b of a lamb or goat for his sin offering b from /b the b money /b designated b for his sin offering. But he may not add /b more money b and bring his obligation /b of a sin offering b from /b the b money /b designated b for his burnt offering, /b as one may not use money that is designated for a burnt offering for the purchase of a sin offering.,The Gemara explains the objection: b But here, /b the i baraita /i is dealing with a case where he said: This money is for my sin offering and that money is for my burnt offering, which means that he designated the money at a stage b that was not /b the time of b purchase nor /b the time of b sacrifice; and /b yet the i baraita /i b teaches /b that the designation is established and therefore b he brings his obligation /b of a sin offering b from /b the b money /b designated for b a sin offering but not from /b the b money /b designated for b a burnt offering. /b , b Rav Sheshet said: And can you understand /b that b this i baraita /i is properly /b explained, i.e., the i baraita /i as it stands is difficult, b as it teaches: He became wealthier /b and said: This money is for my sin offering and this money is for my burnt offering. b But /b this is difficult, as b doesn’t Rabbi Elazar say /b that b Rabbi Oshaya says: A wealthy person who defiles the Temple, /b i.e., he entered the Temple while ritually impure, b who brought /b the b offering /b of b a poor person /b to atone for his transgression has b not fulfilled /b his obligation. Since he cannot fulfill his obligation with that offering, how can his designation permanently establish the status of the money?, b Rather, what have you to say? /b You must say that the i baraita /i is referring to a case b where he already said: /b This money is for my sin offering and this money is for my burnt offering, b at the time /b when b he was poor. So too, /b it is referring to a case b where he already said /b it even earlier, b at the time /b when b he designated /b the money, and therefore there is no difficulty for Rav Ḥisda.,The Gemara asks: b But according to Rabbi Ḥagga, /b who b says /b that b Rabbi Oshaya says /b that a wealthy person who brings the offering of a poor person has b fulfilled /b his obligation, b what can be said? /b According to this opinion, there is no inherent difficulty in the i baraita /i that necessitates Rav Sheshet’s interpretation, and therefore that i baraita /i apparently contradicts Rav Ḥisda’s ruling. The Gemara answers that one should b teach /b the i baraita /i as follows: b And after /b he became wealthier, b he purchased /b animals b and said /b at the time of purchase: This is designated as my sin offering and this as my burnt offering.,With regard to the dispute between Rabbi Elazar and Rabbi Ḥagga in the case of a wealthy person who brings the offering of a poor person, the Gemara b raises an objection /b from a i baraita /i : b A poor leper who brought the offering of a wealthy person /b has b fulfilled /b his obligation. By contrast, b a wealthy /b leper b who brought the offering of a poor person /b has b not fulfilled /b his obligation. This is apparently b a conclusive refutation of /b the opinion b that Rabbi Ḥagga /b says that b Rabbi Oshaya says. /b ,The Gemara explains that Rabbi Ḥagga could have b said to you: /b The i halakha /i b is different with regard to /b a wealthy b leper, as the Merciful One excluded /b the possibility of a wealthy person bringing the offering of a poor person in the verse: b “This /b shall be the law of the leper” (Leviticus 14:2). The emphasis of “this” teaches that a leper fulfills his obligation only with the appropriate offering.,The Gemara objects: b If so, /b that this i halakha /i is derived from a verse, then b even /b in the case of b a poor leper who brings the offering of a wealthy person as well, /b he should b not fulfill /b his obligation. The Gemara rejects that suggestion: This is b not so, /b as b the verse returned /b to state: “This shall be b the law /b of the leper,” which includes a leper who brings an inappropriate offering. b As it is taught /b in a i baraita /i that the phrase b “the law /b of the leper” serves b to include a poor leper who brought the offering of a wealthy person, /b that he b has fulfilled /b his obligation. One b might /b have thought that b even /b in the case of b a wealthy /b leper b who brought the offering of a poor person, he /b has b fulfilled /b his obligation. Therefore, b the verse states: “This /b shall be the law.”,The Gemara raises a difficulty: b But /b why not b derive /b a principle b from that /b verse that with regard to any sliding-scale offering, a wealthy person who brings a poor person’s offering has not fulfilled his obligation? The Gemara answers: With regard to a leper b the verse states: “And if he is poor and cannot afford” /b (Leviticus 14:21). The emphasis of “he” teaches that b it is /b only with regard to b a leper that a wealthy person who brought a poor person’s offering /b has b not fulfilled /b his obligation. b But /b in the case of b one who defiles the Temple, /b i.e., he entered the Temple while ritually impure, b a wealthy person who brought a poor person’s offering /b has b fulfilled /b his obligation., strong MISHNA: /strong b Rabbi Shimon says: Lambs precede goats /b almost b everywhere /b in the Torah that they are both mentioned, as in the verse: “You shall take it from the lambs or from the goats” (Exodus 12:5). One b might /b have thought that it is b due to /b the fact b that /b sheep b are more select than /b goats. Therefore, b the verse states: /b “And he shall bring for his offering a goat” (Leviticus 4:28), after which it is written: b “And if he bring a lamb as his offering for a sin offering” /b (Leviticus 4:32), which b teaches that both of them are equal. /b ,Similarly, b doves precede pigeons /b almost b everywhere /b in the Torah, as in the verse: “And he shall bring his guilt offering…two doves, or two pigeons” (Leviticus 5:7). One b might /b have thought that it is b due to /b the fact b that /b doves b are more select than /b pigeons. Therefore, b the verse states: “And a pigeon or a dove for a sin offering” /b (Leviticus 12:6), with the usual order reversed, which b teaches that both of them are equal. /b ,Likewise, mention of b the father precedes /b that of b the mother /b almost b everywhere /b in the Torah, as in the verse: “Honor your father and your mother” (Exodus 20:12). One b might /b have thought that it is b due to /b the fact b that the honor of the father takes precedence over the honor of the mother. /b Therefore, b the verse states: “Every man shall fear his mother and his father” /b (Leviticus 19:3), with the order reversed, which b teaches that both of them are equal. But the Sages said: /b Honor of b the father takes precedence over /b honor of b the mother everywhere, due to /b the fact b that /b both the son b and his mother are obligated in the honor of his father. /b , b And likewise with regard to Torah study, if the son was privileged /b to acquire most of his Torah knowledge from studying b before the teacher, /b honor of b the teacher takes precedence over /b honor of b the father, due to /b the fact b that /b both the son b and his father are obligated in the honor of his teacher, /b as everyone is obligated in the honor of Torah scholars., strong GEMARA: /strong With regard to the mishna’s discussion of lambs and goats, b the Sages taught /b in a i baraita /i : The Temple b courtyard cried four cries. The first cry /b was: b Remove Ḥofni and Pineḥas the sons of Eli /b the priest b from here, as they have rendered the Sanctuary /b in Shiloh b impure /b (see I Samuel 4:13–22)., b The second cry /b was: b Open /b the b gates, and let Yoḥa ben Nedavai, the student of Pinkai, enter and fill his belly with /b meat of b offerings /b consecrated to b Heaven, /b as he is worthy to eat offerings. b They said about ben Nedavai that he would eat four i se’a /i of doves /b |
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27. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 292| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •baumgarten, joseph,, on sectarian halakhah in rabbinic literature Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 155| 35a. מתני׳ big strongכיצד /strong /big מברכין על הפירות על פירות האילן הוא אומר בורא פרי העץ חוץ מן היין שעל היין הוא אומר בורא פרי הגפן ועל פירות הארץ הוא אומר בורא פרי האדמה חוץ מן הפת שעל הפת הוא אומר המוציא לחם מן הארץ ועל הירקות הוא אומר בורא פרי האדמה רבי יהודה אומר בורא מיני דשאים:, big strongגמ׳ /strong /big מנא ה"מ דתנו רבנן (ויקרא יט, כד) קדש הלולים לה' מלמד שטעונים ברכה לפניהם ולאחריהם מכאן אמר ר"ע אסור לאדם שיטעום כלום קודם שיברך,והאי קדש הלולים להכי הוא דאתא האי מיבעי ליה חד דאמר רחמנא אחליה והדר אכליה ואידך דבר הטעון שירה טעון חלול ושאינו טעון שירה אין טעון חלול וכדר' שמואל בר נחמני א"ר יונתן דאמר ר' שמואל בר נחמני א"ר יונתן מנין שאין אומרים שירה אלא על היין שנאמר (שופטים ט, יג) ותאמר להם הגפן החדלתי את תירושי המשמח אלהים ואנשים אם אנשים משמח אלהים במה משמח מכאן שאין אומרים שירה אלא על היין,הניחא למאן דתני נטע רבעי אלא למאן דתני כרם רבעי מאי איכא למימר דאתמר ר' חייא ור' שמעון ברבי חד תני כרם רבעי וחד תני נטע רבעי,ולמאן דתני כרם רבעי הניחא אי יליף ג"ש דתניא ר' אומר נאמר כאן (ויקרא יט, כה) להוסיף לכם תבואתו ונאמר להלן (דברים כב, ט) ותבואת הכרם מה להלן כרם אף כאן כרם אייתר ליה חד הלול לברכה,ואי לא יליף גזרה שוה ברכה מנא ליה ואי נמי יליף גזרה שוה אשכחן לאחריו לפניו מנין,הא לא קשיא דאתיא בקל וחומר כשהוא שבע מברך כשהוא רעב לא כל שכן,אשכחן כרם שאר מינין מנין,דיליף מכרם מה כרם דבר שנהנה וטעון ברכה אף כל דבר שנהנה טעון ברכה,איכא למפרך מה לכרם שכן חייב בעוללות,קמה תוכיח מה לקמה שכן חייבת בחלה,כרם יוכיח וחזר הדין לא ראי זה כראי זה ולא ראי זה כראי זה הצד השוה שבהן דבר שנהנה וטעון ברכה אף כל דבר שנהנה טעון ברכה,מה להצד השוה שבהן שכן יש בו צד מזבח ואתי נמי זית דאית ביה צד מזבח,וזית מצד מזבח אתי והא בהדיא כתיב ביה כרם דכתיב (שופטים טו, ה) ויבער מגדיש ועד קמה ועד כרם זית אמר רב פפא כרם זית אקרי כרם סתמא לא אקרי,מ"מ קשיא מה להצד השוה שבהן שכן יש בהן צד מזבח אלא דיליף לה משבעת המינין מה שבעת המינין דבר שנהנה וטעון ברכה אף כל דבר שנהנה טעון ברכה,מה לשבעת המינין שכן חייבין בבכורים ועוד התינח לאחריו לפניו מנין,הא לא קשיא דאתי בקל וחומר כשהוא שבע מברך כשהוא רעב לכ"ש,ולמאן דתני נטע רבעי הא תינח כל דבר נטיעה דלאו בר נטיעה כגון בשר ביצים ודגים מנא ליה אלא סברא הוא אסור לו לאדם שיהנה מן העולם הזה בלא ברכה:,ת"ר אסור לו לאדם שיהנה מן העוה"ז בלא ברכה וכל הנהנה מן העוה"ז בלא ברכה מעל מאי תקנתיה ילך אצל חכם,ילך אצל חכם מאי עביד ליה הא עביד ליה איסורא אלא אמר רבא ילך אצל חכם מעיקרא וילמדנו ברכות כדי שלא יבא לידי מעילה,אמר רב יהודה אמר שמואל כל הנהנה מן העוה"ז בלא ברכה כאילו נהנה מקדשי שמים שנא' (תהלים כד, א) לה' הארץ ומלואה ר' לוי רמי כתיב לה' הארץ ומלואה וכתיב (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם לא קשיא כאן קודם ברכה | 35a. strong MISHNA: /strong This mishna discusses the blessings recited over various foods. b How does one recite a blessing over fruits? Over /b different b fruits /b that grow on a b tree one recites: Who creates fruit of the tree, with the exception of wine. /b Although wine is produced from fruit of the tree, due to its significance, its blessing differs from other fruits of the tree. b Over wine one recites: Who creates fruit of the vine. Over fruits /b that grow from b the earth, one recites: Who creates fruit of the ground, with the exception of bread. /b Bread, too, is significant and its blessing differs from other fruits of the ground, b as over bread one recites: Who brings forth bread from the earth. Over /b herbs and leafy b vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says /b that there is room to distinguish between fruits that grow from the earth, herbs, and leafy vegetables. Although they are all fruit of the ground, since they have different qualities, the blessing on the latter is: b Who creates various kinds of herbs. /b , strong GEMARA: /strong Concerning the fundamental basis for blessings, the Gemara asks: b From where are these matters, /b the obligation to recite a blessing before eating, derived? The Gemara answers: b As the Sages taught /b in the i Sifra /i : With regard to saplings, it is stated that in their fourth year their fruit will be: b “…sanctified for praises before the Lord” /b (Leviticus 19:24). This verse b teaches /b that b they require /b praise of God in the form of a b blessing /b both b beforehand and thereafter, /b as the verse says praises in the plural. b From here, Rabbi Akiva said: A person is forbidden to taste anything before he recites a blessing, /b as without reciting praise over food, it has the status of a consecrated item, from which one is forbidden to derive pleasure.,The Gemara asks: b And /b did b this /b verse: b “Sanctified for praises,” come for that /b purpose? b This /b verse b is necessary /b to derive other matters. b One /b being b that the Merciful One said: Redeem it and then eat it. /b This midrash interprets i hillul /i , praise, as i ḥillul /i , redemption. b And the other /b matter derived from this verse is: b An object which /b is offered upon the altar and b requires a song /b of praise when it is offered, as is the case with the libation of wine, b requires redemption. And that which does not require a song /b of praise, all other fruits, b does not require redemption. And /b this is b in accordance with /b the opinion that b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: From where /b is it derived that b one only recites a song /b of praise in the Temple b over the /b libation of b wine /b on the altar? b As it is stated: “And the vine replied: Should I leave my wine, which gladdens God and man, /b and go and wave above the trees?” (Judges 9:13). b If /b wine b gladdens people, in what /b way b does it gladden God? /b Rather, derive b from here that one only recites a song /b of praise b over wine, /b as wine gladdens God when offered as part of the service in the Temple.In any case, other i halakhot /i have been derived from this verse. From where, then, is the requirement to recite blessings derived?,Indeed, b this /b works out b well according to the one who taught, /b as a rule: b A fourth-year sapling /b in the i mishnayot /i dealing with the prohibition to eat fruits produced during the first three years of a tree’s existence and the sanctity of the fruit produced in its fourth year; as, in his opinion, fourth-year fruits that grow on all trees must be redeemed. b However, according to the one who taught, /b as a rule: b A fourth-year grapevine, what can be said? /b Indeed, he derives the i halakha /i that only wine that is accompanied by a song of praise requires redemption, from the interpretation of i hillul /i as i ḥillul /i . b As it was stated: Rabbi Ḥiyya and Rabbi Shimon, son of Rabbi /b Yehuda HaNasi, b one taught /b these i mishnayot /i using the term: b A fourth-year grapevine, and one taught /b using the term: b A fourth-year sapling. /b , b And according to the one who taught: A fourth year grapevine, this /b works out b well if he derives /b this matter b from a verbal analogy [ i gezera shava /i ], /b and therefore need not derive this i halakha /i from the term i hillulim /i . b As it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b said: It is stated here /b with regard to the laws of the prohibition of fruit for the tree’s first three years: “But in the fifth year you may eat its fruit, b so that it may increase your produce [ i tevuato /i ]; /b I am the Lord your God” (Leviticus 19:25). b And it is stated below, /b with regard to the laws of diverse kinds: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you have sown be forfeited b with the produce [ i utevuat /i ] of the vineyard” /b (Deuteronomy 22:9). Based on a verbal analogy, it can be derived: b Just as below, /b with regard to the laws of diverse kinds, the produce is that which grows in b vineyards; so too, here, /b with regard to the i halakhot /i of the fruits of a sapling, the produce is that which grows in b vineyards. /b Consequently, according to the one who holds this verbal analogy, b one extra i hillul /i /b remains from which to derive b the blessing. /b Since he derives that the laws of fourth-year saplings apply only to grapes from the verbal analogy, he can derive the requirement to recite blessings before partaking of food from the word i hillulim /i ., b And if he does not derive /b this i halakha /i by means of b a verbal analogy, /b he must derive this i halakha /i from the term i hillulim /i , in which case, b from where does he derive /b the mitzva b to recite a blessing /b before partaking of food? b And even if he derives /b this i halakha /i by means of b a verbal analogy, we found /b a source for the obligation to recite a blessing b after /b eating, similar to the obligation stated in the verse: “And you will eat and be satisfied and then you shall bless.” However, b from where /b is it derived that there is an obligation to recite a blessing b beforehand? /b From one i hillul /i , the fundamental i halakha /i of redemption of fourth-year saplings is derived.,The Gemara answers this: This is b not difficult, as it /b may be b derived by means of an i a fortiori /i inference: If when he is satiated, /b after eating, b he /b is obligated to b recite a blessing /b over food, b when he is hungry, /b before eating, b all the more so /b that he is obligated to recite a blessing over food.,The Gemara comments: In that way, b we found /b a source for the obligation to recite a blessing over the produce of b vineyards, /b but b from where /b is it derived with regard to b other types of /b produce?,The Gemara responds: b It is derived /b by means of the hermeneutic principle: What do we find, b from /b the produce of a b vineyard: Just as /b the fruit of the b vineyard is an item /b from b which one derives benefit and it requires a blessing, so too, any item /b from b which one derives benefit, requires a blessing. /b ,The Gemara rejects this proof: b This /b derivation b can be refuted, /b as a vineyard is unique: b What /b is unique about a b vineyard, that it is obligated in /b the mitzva requiring to give b small, incomplete clusters of grapes [ i olelot /i ] /b to the poor? That is a stringency that does not apply to other fruits. Perhaps the blessing is also a stringency that applies only to grapes.,The Gemara answers: In that case, b standing grain can prove /b that the i halakha /i of i olelot /i is not a factor in the obligation to recite a blessing. One is obligated by Torah law to recite a blessing after eating bread, even though the i halakha /i of i olelot /i does not apply to grain. The Gemara rejects this proof: b What /b is unique about b ripe grain, that it is obligated in /b the mitzva of separating b i ḥalla /i /b from the dough? That is a stringency that does not apply to other foods. Perhaps the blessing is also a stringency that applies only to grain.,The Gemara responds: In that regard, b vineyards can prove /b that the i halakha /i of i ḥalla /i is not a factor in the obligation to recite a blessing. In summary: b And the derivation has reverted /b to its starting point. However, at this point the i halakha /i is derived from a combination of the two sources: b The aspect of this is not like the aspect of that, and the aspect of that is not like the aspect of this; the common denominator is: /b Both are b items /b from b which one derives benefit and /b each b requires a blessing. /b A general principle may be derived: b So too, any item /b from b which one derives benefit, requires a blessing. /b ,Again, the Gemara objects: b What /b is unique about b the common denominator /b between grapes and grain that prevents utilizing it as a paradigm for other food items? Grapes and grain b have an aspect /b of being offered upon the b altar, /b and perhaps that is the reason that they require blessings. Based on that reasoning, although all other food items cannot be derived from the common denominator, b an olive may also be derived as it too has an aspect /b of being offered upon the b altar, /b as olive oil is one of the components of a meal offering.,The Gemara questions this point: b Is an olive derived from /b the fact that it b has an aspect /b of being offered upon the b altar? Isn’t it written explicitly with regard to /b the olive b listed /b that the orchard in which it grows is called b i kerem /i ; as it is written: “And burnt up from the shocks and the standing grain and the olive yards [ i kerem zayit /i ]” /b (Judges 15:5)? Just as the orchard in which grapes grow is called i kerem /i , and grapes require a blessing, the olive also grows in a i kerem /i and should require a blessing. b Rav Pappa said: /b Nevertheless, an analogy may not be drawn between the two; where the olive grows b is called i kerem zayit /i , it is not called i kerem /i unmodified, /b which is a term reserved for grapevines.,The Gemara returns to the issue at hand, noting that b in any case, it is difficult: What /b is unique about b the common denominator /b between grapes and grain? That they b possess an aspect /b of being offered upon the b altar. Rather, it is derived from /b the obligation to recite a blessing b upon the seven species. /b After the verse speaks of the seven species, it states: “And you will eat and be satisfied and then you shall bless.” This is a paradigm for all other foods, that they too require a blessing: b Just as the seven species are items /b from b which one derives benefit and require a blessing, any item /b from b which one derives benefit, requires a blessing. /b ,Again, the Gemara rejects this: b What /b is unique b about the seven species? That one is obligated in /b the mitzva b of first fruits. /b However, other produce with regard to which one is not obligated in the mitzva of first fruits, from where is it derived that they require a blessing? b Furthermore, /b even if the seven species can serve as a paradigm, b this /b works out b well /b with regard to the blessing b thereafter; /b but b from where /b is the obligation to recite a blessing b beforehand /b derived?,The Gemara responds to the question: This is b not difficult, as it /b may be b derived by means of an i a fortiori /i inference: If when he is satiated, /b after eating, b he /b is obligated to b recite a blessing /b over food, b when he is hungry, /b before eating, b all the more so /b he is obligated to recite a blessing over food.,In any case, this is not an absolute proof. Furthermore, even b according to the one who taught: A fourth-year sapling /b in all the relevant i mishnayot /i , b it /b works out b well /b with regard to b everything that can be planted, /b that one is obligated to recite a blessing. However, with regard to b items that cannot be planted, such as meat, eggs, and fish, from where does he /b derive the i halakha /i that one is obligated to recite a blessing? b Rather, /b all previous attempts at deriving this i halakha /i are rejected. The fundamental obligation to recite a blessing over food is founded on b reason: One is forbidden to derive benefit from this world without a blessing. /b , b The Sages taught /b in a i Tosefta /i : b One is forbidden to derive benefit from this world, /b which is the property of God, b without /b reciting b a blessing /b beforehand. b And anyone who derives benefit from this world without a blessing, /b it is as if he is guilty of b misuse /b of a consecrated object. The Gemara adds: b What is his remedy? He should go to a Sage. /b ,The Gemara is puzzled: b He should go to a Sage; what will he do to him? /b How can the Sage help after b he has already violated a prohibition? Rather, Rava said, /b this is how it should be understood: b He should go to a Sage initially, /b in his youth, b and /b the Sage b will teach him blessings, so that he will not come to /b be guilty of this type of b misuse /b of a consecrated object in the future.,Similarly, b Rav Yehuda said /b that b Shmuel said: One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, /b the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently. b Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Lord’s,” and it is written /b elsewhere: b “The heavens are the Lord’s and the earth He has given over to mankind” /b (Psalms 115:16). There is clearly a contradiction with regard to whom the earth belongs. He himself resolves the contradiction: This is b not difficult. Here, /b the verse that says that the earth is the Lord’s refers to the situation b before a blessing /b is recited, |
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| 31. Dead Sea Scrolls, 4Q269 (Dd), None Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 84 |
| 33. Dead Sea Scrolls, 4Q258, 1, 1.4-5, 31.4, 31.5, 31.6 Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 300 |
| 35. Dead Sea Scrolls, 4Q183, 1 Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 293, 294 |
| 36. Dead Sea Scrolls, 4Q277, 1 Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 298, 299 |
| 37. Anon., Sifre Zuta Numbers, 19.11 Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306 |
38. Anon., Letter of Aristeas, 181, 224, 258-259, 410, 151 Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 292 | 151. to the practice of virtue. For the strength of our whole body and its activity depend upon our shoulders and limbs. Therefore he compels us to recognize that we must perform all our actions with discrimination according to the standard of righteousness - more especially because we have |
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| 39. Dead Sea Scrolls, 4Q266 (Da), None Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 103 |
| 40. Dead Sea Scrolls, 4Q259, 2.11-2.16 Tagged with subjects: •baumgarten, joseph m. Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 300 |
