1. Hebrew Bible, Numbers, 15.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302| 15.35. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃", | 15.35. "And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’", |
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2. Hebrew Bible, Hosea, 5.14, 13.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634| 5.14. "כִּי אָנֹכִי כַשַּׁחַל לְאֶפְרַיִם וְכַכְּפִיר לְבֵית יְהוּדָה אֲנִי אֲנִי אֶטְרֹף וְאֵלֵךְ אֶשָּׂא וְאֵין מַצִּיל׃", | 5.14. "For I will be unto Ephraim as a lion, And as a young lion to the house of Judah; I, even I, will tear and go away, I will take away, and there shall be none to deliver.", |
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3. Hebrew Bible, Exodus, 31.15, 35.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302| 31.15. "שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃", 35.2. "וַיֵּצְאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִלִּפְנֵי מֹשֶׁה׃", 35.2. "שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַיהוָה כָּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת׃", | 31.15. "Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death.", 35.2. "Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the LORD; whosoever doeth any work therein shall be put to death.", |
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4. Hebrew Bible, Isaiah, 6.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 640| 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", | 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", |
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5. Tosefta, Berachot, 3.7, 3.12, 3.25, 6.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 528, 652| 3.7. "א\"ר יהודה כשהיה רבי עקיבה מתפלל עם הצבור היה מקצר בפני כולן כשהיה מתפלל בינו לבין עצמו היה אדם מניחו בצד זה ובא ומצאו בצד אחר מפני הכריעות והשתחויות שהיה עושה.", 3.12. "כבוד יום כבוד לילה כבוד יום קודם לכבוד לילה אם אין לו אלא כוס אחד קדושת היום קודמת לכבוד יום ולכבוד לילה לילי שבתות ולילי ימים טובים יש להם קדושת היום על הכוס ויש להם הזכרת היום בברכת המזון שבת ור\"ח וחולו של מועד ויו\"ט יש בהם הזכרת היום בברכת המזון ואין להם קדושת היום על הכוס.", 3.25. "שמונה עשרה שאמרו חכמים כנגד שמונה עשרה אזכרות שבהבו לה' בני אלים וכולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בירושלים ואם אמר אלו לעצמן ואלו לעצמן יצא.", 6.24. "לא יכנס אדם [בהר הבית במעות הצרורות לו בסדינו ובאבק שעל רגליו באפונדתו החגורה לו] מבחוץ שנאמר (קוהלת ד) שמור רגלך כאשר תלך אל בית האלהים.", | |
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6. Mishnah, Middot, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650| 2.2. "כָּל הַנִּכְנָסִין לְהַר הַבַּיִת נִכְנָסִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹצְאִין דֶּרֶךְ שְׂמֹאל, חוּץ מִמִּי שֶׁאֵרְעוֹ דָבָר, שֶׁהוּא מַקִּיף לִשְׂמֹאל. מַה לְּךָ מַקִּיף לִשְׂמֹאל, שֶׁאֲנִי אָבֵל, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יְנַחֲמֶךָּ. שֶׁאֲנִי מְנֻדֶּה, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבָּם וִיקָרְבוּךָ, דִּבְרֵי רַבִּי מֵאִיר. אָמַר לוֹ רַבִּי יוֹסֵי, עֲשִׂיתָן כְּאִלּוּ עָבְרוּ עָלָיו אֶת הַדִּין. אֶלָּא, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבְּךָ וְתִשְׁמַע לְדִבְרֵי חֲבֵרֶיךָ וִיקָרְבוּךָ: \n", | 2.2. "All who entered the Temple Mount entered by the right and went round [to the right] and went out by the left, save for one to whom something had happened, who entered and went round to the left. [He was asked]: “Why do you go round to the left?” [If he answered] “Because I am a mourner,” [they said to him], “May He who dwells in this house comfort you.” [If he answered] “Because I am excommunicated” [they said]: “May He who dwells in this house inspire them to draw you near again,” the words of Rabbi Meir. Rabbi Yose to him: you make it seem as if they treated him unjustly. Rather [they should say]: “May He who dwells in this house inspire you to listen to the words of your colleagues so that they may draw you near again.”", |
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7. Mishnah, Nedarim, 9.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270| 9.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: \n", | 9.1. "Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.", |
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8. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650| 3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n", | 3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).", |
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9. New Testament, 1 Peter, 4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 641| 4.16. εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ. | 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. |
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10. New Testament, 1 Corinthians, 15.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656| 15.9. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· | 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. |
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| 11. New Testament, 2 Corinthians, 6.14-7.1, 11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 655 |
12. New Testament, Acts, 2.44, 2.46, 3.1, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 8, 15.5, 22.30-23.9, 24.5, 26.5, 28.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656| 5.22. οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι | 5.22. But the officers who came didn't find them in the prison. They returned and reported, |
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13. New Testament, Galatians, 1.13, 1.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656| 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.23. μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, | 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy." |
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14. New Testament, Philippians, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656| 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. | 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. |
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15. New Testament, John, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 7.22, 7.23, 9, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.40, 12.42, 13.16, 14, 14.31, 15, 15.11, 15.20-16.4, 15.21, 15.25, 16, 16.1, 16.2, 16.4, 16.33, 17, 19.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 640| 9.18. Οὐκ ἐπίστευσαν οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι ἦν τυφλὸς καὶ ἀνέβλεψεν, ἕως ὅτου ἐφώνησαν τοὺς γονεῖς αὐτοῦ τοῦ ἀναβλέψαντος | 9.18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight, |
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16. New Testament, Luke, 6.40, 11.1, 13.15, 21.22-21.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 302, 528, 640| 6.40. οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ. 11.1. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 21.22. ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, 21.24. καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν [καὶ ἔσονται] καιροὶ ἐθνῶν. 21.25. καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἠχοῦς θαλάσσης καὶ σάλου, 21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 21.27. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς. 21.28. Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν. 21.29. Καὶ εἶπεν παραβολὴν αὐτοῖς Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα· 21.30. ὅταν προβάλωσιν ἤδη, βλέποντες ἀφʼ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν· 21.31. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. 21.32. ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως [ἂν] πάντα γένηται. | 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near." 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished. |
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17. New Testament, Mark, 3.6, 7.9-7.13, 9.5, 11.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 269, 270, 302, 528, 532| 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 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. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. | 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 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." 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" |
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18. New Testament, Matthew, 6.1-6.18, 6.25-6.34, 10.24, 12.11, 12.14, 15.3-15.6, 18.17, 21.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 269, 270, 302, 640, 655| 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 6.15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις [τὰ παραπτώματα αὐτῶν], οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. 6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 10.24. Οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ. 12.11. ὁ δὲ εἶπεν αὐτοῖς Τίς [ἔσται] ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 21.13. καὶ λέγει αὐτοῖς Γέγραπται Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. | 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 10.24. "A disciple is not above his teacher, nor a servant above his lord. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!" |
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19. Mishnah, Eduyot, 7.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 272| 7.7. "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n", | 7.7. "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.", |
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20. Mishnah, Berachot, 4.3-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 528, 652| 4.3. "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:", 4.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:", | 4.3. "Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.", 4.4. "Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.", |
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21. Mishnah, Shabbat, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290| 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", | 1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", |
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22. Tosefta, Gittin, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634| 1.3. "המביא גט ממדה\"י ולא נכתב [בפניו] ולא נחתם בפניו ה\"ז מחזירו למקומו ועושה לו ב\"ד ומקיימו בחותמיו ומביאו [ואומר] שליח ב\"ד אני בא\"י שליח עושה שליח רשב\"ג אומר אין [השליח] עושה שליח בגיטין.", | |
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23. Tosefta, Demai, 2.9, 3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 655| 2.9. "הבא לקבל עליו אם היה נוהג מתחלה בצינעא מקבלין אותו ואחר כך מלמדין ואם לאו מלמדין אותו ואחר כך מקבלין אותו ומלמדין אותו והולכין ומקבלין לכנפים ואחר כך מקבלין לטהרות [אם] אמר איני מקבל עלי אלא לכנפים בלבד מקבלין אותו קבל עליו לטהרות ולא קבל עליו לכנפים אף על הטהרות אינו נאמן עד מתי מקבלין ב\"ש אומרים למשקין שלשים יום לכסות שנים עשר חודש ובה\"א זה וזה לשלשים יום.", 3.4. "אוכל כהן ישראל עם כהן כותי בזמן שעושה בטומאה אבל בזמן שעושה בטהרה הרי זה לא יאכל עמו מפני שמאכילו בשר בכור טהור ומשקה אותו יין רבעי טהור.", | |
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| 24. Josephus Flavius, Life, 191, 197, 428, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302 |
25. Josephus Flavius, Jewish War, 2.119, 7.45-7.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 302 | 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.46. But about this time when the present war began, and Vespasian was newly sailed to Syria, 7.47. and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night;; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. 7.48. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately. 7.49. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. 7.50. As for Antiochus, he aggravated the rage they were in, and thought to give them a demonstration of his own conversion, and of his hatred of the Jewish customs, by sacrificing after the manner of the Greeks; 7.51. he persuaded the rest also to compel them to do the same, because they would by that means discover who they were that had plotted against them, since they would not do so; and when the people of Antioch tried the experiment, some few complied, but those that would not do so were slain. 7.52. As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days; 7.53. and to that degree of distress did he reduce them in this matter, that the rest of the seventh day was dissolved not only at Antioch, but the same thing which took thence its rise was done in other cities also, in like manner, for some small time. |
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26. Josephus Flavius, Jewish Antiquities, 13.171, 13.288, 13.293, 14.22, 18.11, 20.197-20.203 (1st cent. CE - 1st cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302, 650, 656 | 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 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. |
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| 27. Tosefta, Hulin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 532, 655 |
| 28. Tosefta, Shabbat, 1.15, 15.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 290 |
29. Justin, Dialogue With Trypho, 16, 96, 38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 642, 652 | 38. Trypho: Sir, it were good for us if we obeyed our teachers, who laid down a law that we should have no intercourse with any of you, and that we should not have even any communication with you on these questions. For you utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud; then that he became man, was crucified, and ascended up to heaven, and comes again to earth, and ought to be worshipped. Justin: I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you. Wherefore, in sympathy with you, I am striving to the utmost that you may understand these matters which to you are paradoxical; but if not, that I myself may be innocent in the day of judgment. For you shall hear other words which appear still more paradoxical; but be not confounded, nay, rather remain still more zealous hearers and investigators, despising the tradition of your teachers, since they are convicted by the Holy Spirit of inability to perceive the truths taught by God, and of preferring to teach their own doctrines. Accordingly, in the forty-fourth [forty-fifth] Psalm, these words are in like manner referred to Christ: My heart has brought forth a good matter; I tell my works to the King. My tongue is the pen of a ready writer. Fairer in beauty than the sons of men: grace is poured forth into Your lips: therefore has God blessed You forever. Gird Your sword upon Your thigh, O mighty One. Press on in Your fairness and in Your beauty, and prosper and reign, because of truth, and of meekness, and of righteousness: and Your right hand shall instruct You marvellously. Your arrows are sharpened, O mighty One; the people shall fall under You; in the heart of the enemies of the King [the arrows are fixed]. Your throne, O God, is for ever and ever: a sceptre of equity is the sceptre of Your kingdom. You have loved righteousness, and have hated iniquity; therefore your God has anointed You with the oil of gladness above Your fellows. [He has anointed You] with myrrh, and oil, and cassia, from Your garments; from the ivory palaces, whereby they made You glad. King's daughters are in Your honour. The queen stood at Your right hand, clad in garments embroidered with gold. Hearken, O daughter, and behold, and incline your ear, and forget your people and the house of your father: and the King shall desire your beauty; because He is your Lord, they shall worship Him also. And the daughter of Tyre [shall be there] with gifts. The rich of the people shall entreat Your face. All the glory of the King's daughter [is] within, clad in embroidered garments of needlework. The virgins that follow her shall be brought to the King; her neighbours shall be brought unto You: they shall be brought with joy and gladness: they shall be led into the King's shrine. Instead of your fathers, your sons have been born: You shall appoint them rulers over all the earth. I shall remember Your name in every generation: therefore the people shall confess You for ever, and for ever and ever.' |
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| 30. Palestinian Talmud, Berachot, 4.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 95 |
31. Justin, First Apology, 46 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 96 | 46. But lest some should, without reason, and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught what we say He taught; and should cry out against us as though all men who were born before Him were irresponsible - let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them; and among the barbarians, Abraham, and Aias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably. But who, through the power of the Word, according to the will of God the Father and Lord of all, He was born of a virgin as a man, and was named Jesus, and was crucified, and died, and rose again, and ascended into heaven, an intelligent man will be able to comprehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent. |
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32. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650| 23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא | 23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b |
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33. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650| 17a. למה נמנו שנותיו של ישמעאל כדי ליחס בהן שנותיו של יעקב דכתיב (בראשית כה, יז) ואלה שני חיי ישמעאל מאת שנה ושלשים שנה ושבע שנים כמה קשיש ישמעאל מיצחק ארביסר שנין דכתיב (בראשית טז, טז) ואברם בן שמונים שנה ושש שנים בלדת הגר את ישמעאל לאברם וכתיב (בראשית כא, ה) ואברהם בן מאת שנה בהולד לו את יצחק בנו וכתיב (בראשית כה, כו) ויצחק בן ששים שנה בלדת אותם בר כמה הוה ישמעאל כדאתיליד יעקב בר שבעים וארבעה כמה פיישן משניה שתין ותלת,ותניא היה יעקב אבינו בשעה שנתברך מאביו בן ששים ושלש שנה ובו בפרק מת ישמעאל דכתיב (בראשית כח, ו) וירא עשו כי ברך וגו' וילך עשו אל ישמעאל ויקח את מחלת בת ישמעאל אחות נביות ממשמע שנאמר בת ישמעאל איני יודע שהיא אחות נביות מלמד שקידשה ישמעאל ומת והשיאה נביות אחיה,שתין ותלת וארביסר עד דמתיליד יוסף הא שבעין ושבעה וכתיב (בראשית מא, מו) ויוסף בן שלשים שנה בעמדו לפני פרעה הא מאה ושבע שב דשבעא ותרתי דכפנא הא מאה ושיתסר,וכתיב (בראשית מז, ח) ויאמר פרעה אל יעקב כמה ימי שני חייך ויאמר יעקב אל פרעה ימי שני מגורי שלשים ומאת שנה מאה ושיתסר הויין,אלא ש"מ ארבע עשרה שנין דהוה בבית עבר לא חשיב להו דתניא היה יעקב בבית עבר מוטמן ארבע עשרה שנה עבר מת לאחר שירד יעקב אבינו לארם נהרים שתי שנים יצא משם ובא לו לארם נהרים נמצא כשעמד על הבאר בן שבעים ושבע שנה,ומנלן דלא מיענש דתניא נמצא יוסף שפירש מאביו עשרים ושתים שנה כשם שפירש יעקב אבינו מאביו דיעקב תלתין ושיתא הויין אלא ארביסר דהוה בבית עבר לא חשיב להו,סוף סוף דבית לבן עשרין שנין הויין אלא משום דאשתהי באורחא תרתין שנין דתניא יצא מארם נהרים ובא לו לסכות ועשה שם שמונה עשר חודש שנאמר (בראשית לג, יז) ויעקב נסע סכותה ויבן לו בית ולמקנהו עשה סכות ובבית אל עשה ששה חדשים והקריב זבחים:, br br big strongהדרן עלך מגילה נקראת /strong /big br br,מתני׳ big strongהקורא /strong /big את המגילה למפרע לא יצא קראה על פה קראה תרגום בכל לשון לא יצא אבל קורין אותה ללועזות בלעז והלועז ששמע אשורית יצא,קראה סירוגין ומתנמנם יצא היה כותבה דורשה ומגיהה אם כוון לבו יצא ואם לאו לא יצא,היתה כתובה בסם ובסיקרא ובקומוס ובקנקנתום על הנייר ועל הדפתרא לא יצא עד שתהא כתובה אשורית על הספר ובדיו:, big strongגמ׳ /strong /big מה"מ אמר רבא דאמר קרא ככתבם וכזמנם (אסתר ט, כז) מה זמנם למפרע לא אף כתבם למפרע לא,מידי קריאה כתיבה הכא עשייה כתיבה דכתיב להיות עושים את שני הימים אלא מהכא דכתיב והימים האלה נזכרים ונעשים (אסתר ט, כח) איתקש זכירה לעשייה מה עשייה למפרע לא אף זכירה למפרע לא,תנא וכן בהלל וכן בקריאת שמע ובתפלה,הלל מנלן רבה אמר דכתיב (תהלים קיג, ג) ממזרח שמש עד מבואו רב יוסף אמר (תהלים קיח, כד) זה היום עשה ה',רב אויא אמר (תהלים קיג, ב) יהי שם ה' מבורך ורב נחמן בר יצחק ואיתימא ר' אחא בר יעקב אמר מהכא (תהלים קיג, ב) מעתה ועד עולם,ק"ש דתניא ק"ש ככתבה דברי רבי וחכ"א בכל לשון מ"ט דרבי אמר קרא | 17a. b Why were the years of Ishmael mentioned /b in the Torah? For what purpose were we told the life span of that wicked man? b In order to reckon through them the years of Jacob. As it is written: “And these are the years of the life of Ishmael, a hundred and thirty-seven years” /b (Genesis 25:17). b How much older was Ishmael than Isaac? Fourteen years. As it is written: “And Abram was eighty-six years old when Hagar bore Ishmael to Abram” /b (Genesis 16:16). b And it is written: “And Abraham was a hundred years old when his son Isaac was born to him” /b (Genesis 21:5). b And it is written /b with regard to Jacob and Esau: b “And Isaac was sixty years old when she bore them” /b (Genesis 25:26). Based on these verses, b how old was Ishmael when Jacob was born? Seventy-four. How many of his years remained /b then until his death? b Sixty-three, /b as Ishmael died at the age of a hundred and thirty-seven., b And it was taught /b in a i baraita /i : b Jacob our father was sixty-three years old at the time he was blessed by his father, and at that same time Ishmael died. /b How is it known that these two events occurred at the same time? b As it is written: “When Esau saw that Isaac had blessed /b Jacob… b then Esau went to Ishmael and took for a wife Mahalath, the daughter of Ishmael, /b Abraham’s son, b the sister of Nebaioth” /b (Genesis 28:6–9). b From the fact that /b it b is stated: “the daughter of Ishmael,” do I not know that she was the sister of Nebaioth? /b For what purpose then does the verse say this explicitly? b This teaches that Ishmael betrothed her /b to Esau b and /b in the meantime he b died, and Nebaioth her brother married her off. /b Therefore, special mention is made of Nebaioth. Consequently, it is understood that Jacob was sixty-three years old when he received his blessing and left his father’s house.,If we calculate these b sixty-three /b years b and /b the b fourteen until Joseph was born, this /b means that Jacob should have been b seventy-seven /b at the time of Joseph’s birth. b And it is written: “And Joseph was thirty years old when he stood before Pharaoh” /b (Genesis 41:46). b This /b indicates that Jacob should have then been at least b a hundred and seven /b years old when Joseph was thirty. Add the b seven /b years b of plenty and /b the b two of famine, /b and b this /b would then indicate that Jacob should have been b a hundred and sixteen /b years old when he arrived in Egypt in the second year of the famine., b But it is written: “And Pharaoh said to Jacob, How many are the days of the years of your life? And Jacob said to Pharaoh, The days of the years of my sojournings are a hundred and thirty years” /b (Genesis 47:8–9). Jacob indicated that he was a hundred and thirty when he arrived in Egypt, b which is /b different from the b hundred and sixteen /b years calculated previously. Where are the missing fourteen years from Jacob’s lifetime?, b Rather, learn from here /b that the fourteen years that Jacob spent in the house of Eber are not counted here. b As it is taught /b in a i baraita /i : b Jacob was /b studying b in the house of Eber for fourteen years /b while b in hiding /b from his brother Esau. If we were to calculate the life spans recorded in the Torah, we would find that b Eber died /b when Jacob was seventy-nine years old, b two years after Jacob our father went down to Aram-naharaim, /b to the house of Laban. When Jacob b left /b after completing his studying b there, /b he b then went /b immediately b to Aram-naharaim. /b Therefore, b when /b Jacob b stood at the well /b upon his arrival in Aram-naharaim, b he was seventy-seven years old. /b , b And from where do we /b derive b that /b Jacob b was not punished /b for the fourteen years that he was in the house of Eber, during which time he failed to fulfill the mitzva of honoring one’s parents? b As it is taught /b in a i baraita /i : b It turns out that Joseph was away from his father for twenty-two years, just as Jacob our father was away from his /b own b father /b for that same period of time. According to the previous calculation, however, the i baraita /i is difficult, as b Jacob /b was absent for b thirty-six /b years. Rather, conclude from here that b the fourteen /b years b that he was in the house of Eber are not counted, /b as he was not punished for them.,The Gemara raises an objection: But b ultimately, /b Jacob was in b Laban’s house for /b only b twenty years. /b Why, then, is he faulted for being away from his father for twenty-two years? b Rather, /b he was punished b because on his journey /b back from Aram-naharaim b he tarried /b another b two years /b before returning home to his parents, b as it is taught /b in a i baraita /i : Jacob b left Aram-naharaim and came to Sukkot, and spent eighteen months there, as it is stated: “And Jacob journeyed to Sukkot, built himself a house, and made booths [ i sukkot /i ] for his cattle” /b (Genesis 33:17). The Gemara understands this verse to mean that first he made booths [ i Sukkot /i ], to live in during the summer, and then he built a house in the winter, and afterward he again made booths [ i sukkot /i ] during the next summer, indicating that he must have been there for eighteen months. b He then was in Bethel for six months, and he brought offerings, /b totaling two years in all. In this way, all the various calculations of years are reconciled.,, strong MISHNA: /strong With regard to b one who reads the Megilla out of order, /b reading a later section first, and then going back to the earlier section, b he has not fulfilled /b his obligation. If b he read it by heart, /b or b if he read it in /b Aramaic b translation /b or b in any /b other b language /b that he does not understand, b he has not fulfilled /b his obligation. b However, for those who speak a foreign language, one may read /b the Megilla b in /b that b foreign language. And one who speaks a foreign language who heard /b the Megilla read in b i Ashurit /i , /b i.e., in Hebrew, b has fulfilled /b his obligation., b If one read /b the Megilla b at intervals, /b pausing and resuming, b or /b while b he is dozing off, he has fulfilled his obligation. If one was writing /b a Megilla, b or expounding upon it, or correcting it, /b and he read all its words as he was doing so, the following distinction applies: b If he had intent /b to fulfill his obligation with that reading b he has fulfilled his obligation, but if not, he has not fulfilled /b his obligation., b If /b one reads from a Megilla that b was written /b not with ink but b with i sam /i or with i sikra /i or with i komos /i or with i kankantom /i , /b or from a Megilla that was written not on parchment but b on i neyar /i or on i diftera /i , /b a kind of unprocessed leather, b he has not fulfilled /b his obligation. He does not fulfill his obligation b unless /b he reads from a Megilla that b is written in i Ashurit /i , /b i.e., in the Hebrew language and using the Hebrew script, b upon parchment and with ink. /b , strong GEMARA: /strong It was taught in the mishna that one who reads the Megilla out of order has not fulfilled his obligation. The Gemara asks: b From where are these matters /b derived? b Rava said: The verse states /b concerning Purim: “That they should unfailingly observe these two days b according to their writing, and according to their appointed times /b every year” (Esther 9:27), and the word “times” is referring to the two days of Purim, the fourteenth and the fifteenth of Adar. And we learn by way of analogy: b Just as their appointed times cannot be out of order, /b as the fifteenth of Adar cannot possibly come before the fourteenth, b so too, their writing must not be out of order. /b ,The Gemara rejects this derivation: b Is reading written here at all? /b It is “ b observing” /b that b is written /b here in this verse, not reading, b as it is written: “That they should unfailingly observe these two days /b according to their writing, and according to their appointed times.” b Rather, /b the proof is b from here, as it is written: “And that these days should be remembered and observed /b throughout every generation” (Esther 9:28). b Remembering is juxtaposed to observing, /b indicating: b Just as observing cannot be out of order, /b as was derived from the words “That they should unfailingly observe these two days according to their writing, and according to their appointed times,” b so too, remembering, /b by reading the Megilla, b may not be out of order. /b ,§ The Sages b taught /b in a i baraita /i : This i halakha /i of not reading out of order applies b also to i hallel /i , and also to the recitation of i Shema /i , and /b also b to /b the i Amida /i b prayer, /b meaning that to fulfill one’s obligation he must recite the text of each of these in order.,The Gemara asks: b From where do we /b derive that b i hallel /i /b may not be recited out of order? b Rabba said: As it is written /b in i hallel /i : b “From the rising of the sun until its setting /b the Lord’s name is to be praised” (Psalms 113:3). Just as the sunrise and sunset cannot be reversed, so too, i hallel /i may not be recited out of order. b Rav Yosef said: /b It is derived from the verse in i hallel /i that states: b “This is the day that the Lord has made” /b (Psalms 118:24); just as the day follows a certain order, so too, i hallel /i must be recited in its proper order., b Rav Avya said: /b It is derived from the verse in i hallel /i : b “Blessed be the name of the Lord” /b (Psalms 113:2), indicating that the blessing of God must “be” just as it is written. b Rav Naḥman bar Yitzḥak said, and some say /b that it was b Rav Aḥa bar Ya’akov /b who said: It is derived from b here, /b the end of the aforementioned verse: b “From now and for evermore” /b (Psalms 113:2), i.e., it should be like time, which cannot be reversed.,From where do we know one has not fulfilled his obligation of b reciting the i Shema /i /b if he recited it out of order? b As it is taught /b in a i baraita /i : b The recital of the i Shema /i must be as it is written, /b i.e., in Hebrew; this is b the statement of Rabbi /b Yehuda HaNasi. b But the Rabbis say: /b It may be recited b in any language. /b The Gemara asks: b What is the reason of Rabbi /b Yehuda HaNasi? b The verse states: /b |
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| 34. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 642 |
| 35. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 95; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650 |
| 36. Nag Hammadi, Apocalypse of Peter, 7.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 95, 96 |
| 37. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), 3.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634 |
38. Origen, Against Celsus, 1.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634 | 1.28. And since, in imitation of a rhetorician training a pupil, he introduces a Jew, who enters into a personal discussion with Jesus, and speaks in a very childish manner, altogether unworthy of the grey hairs of a philosopher, let me endeavour, to the best of my ability, to examine his statements, and show that he does not maintain, throughout the discussion, the consistency due to the character of a Jew. For he represents him disputing with Jesus, and confuting Him, as he thinks, on many points; and in the first place, he accuses Him of having invented his birth from a virgin, and upbraids Him with being born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God. Now, as I cannot allow anything said by unbelievers to remain unexamined, but must investigate everything from the beginning, I give it as my opinion that all these things worthily harmonize with the predictions that Jesus is the Son of God. |
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| 39. Epiphanius, Panarion, 78.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 634 |
| 52. Anon., Shemoneh Esreh, 0 Tagged with subjects: •birkat ha-minim Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 272, 275, 276, 290, 528 |
| 54. Anon., Apocalypse of Peter, 7.2 Tagged with subjects: •birkat ha-minim Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 95, 96 |
