The Ancient Mediterranean Religions Index Database

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91 results for "cairo"

1. Septuagint, Tobit, 1.3, 1.5-1.7, 1.9, 1.13, 1.17-1.19, 2.3-2.8, 8.3, 13.3-13.6, 13.8-13.17, 14.2, 14.5-14.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 96, 99

1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place." 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again!" 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 14.2. He was fifty-eight years old when he lost his sight, and after eight years he regained it. He gave alms, and he continued to fear the Lord God and to praise him. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.

2. Hebrew Bible, Leviticus, 8.23, 19.17, 21.16-21.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Salvesen et al (2020) 95; Schiffman (1983) 105; Taylor (2012) 316

8.23. "וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה מִדָּמוֹ וַיִּתֵּן עַל־תְּנוּךְ אֹזֶן־אַהֲרֹן הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃", 19.17. "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃", 21.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 21.17. "דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃", 21.18. "כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃", 21.19. "אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃", 21.21. "כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃", 21.22. "לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃", 21.23. "אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃", 21.24. "וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃",

8.23. "And when it was slain, Moses took of the blood thereof, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.", 19.17. "Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.", 21.16. "And the LORD spoke unto Moses, saying:", 21.17. "Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.", 21.18. "For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,", 21.19. "or a man that is broken-footed, or broken-handed,", 21.20. "or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;", 21.21. "no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.", 21.22. "He may eat the bread of his God, both of the most holy, and of the holy.", 21.23. "Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.", 21.24. "So Moses spoke unto Aaron, and to his sons, and unto all the children of Israel.",

3. Hebrew Bible, Deuteronomy, 6.13, 17.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 1; Schiffman (1983) 148

6.13. "אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃", 17.16. "רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃",

6.13. "Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear.", 17.16. "Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’",

4. Hebrew Bible, Exodus, 2.22, 22.6-22.14, 23.13, 26.15, 27.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Salvesen et al (2020) 641; Schiffman (1983) 122, 144; Taylor (2012) 324

2.22. "וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה׃", 22.6. "כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ כֶּסֶף אוֹ־כֵלִים לִשְׁמֹר וְגֻנַּב מִבֵּית הָאִישׁ אִם־יִמָּצֵא הַגַּנָּב יְשַׁלֵּם שְׁנָיִם׃", 22.7. "אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל־הַבַּיִת אֶל־הָאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ׃", 22.8. "עַל־כָּל־דְּבַר־פֶּשַׁע עַל־שׁוֹר עַל־חֲמוֹר עַל־שֶׂה עַל־שַׂלְמָה עַל־כָּל־אֲבֵדָה אֲשֶׁר יֹאמַר כִּי־הוּא זֶה עַד הָאֱלֹהִים יָבֹא דְּבַר־שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ׃", 22.9. "כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר אוֹ־שֶׂה וְכָל־בְּהֵמָה לִשְׁמֹר וּמֵת אוֹ־נִשְׁבַּר אוֹ־נִשְׁבָּה אֵין רֹאֶה׃", 22.11. "וְאִם־גָּנֹב יִגָּנֵב מֵעִמּוֹ יְשַׁלֵּם לִבְעָלָיו׃", 22.12. "אִם־טָרֹף יִטָּרֵף יְבִאֵהוּ עֵד הַטְּרֵפָה לֹא יְשַׁלֵּם׃", 22.13. "וְכִי־יִשְׁאַל אִישׁ מֵעִם רֵעֵהוּ וְנִשְׁבַּר אוֹ־מֵת בְּעָלָיו אֵין־עִמּוֹ שַׁלֵּם יְשַׁלֵּם׃", 22.14. "אִם־בְּעָלָיו עִמּוֹ לֹא יְשַׁלֵּם אִם־שָׂכִיר הוּא בָּא בִּשְׂכָרוֹ׃", 23.13. "וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃", 26.15. "וְעָשִׂיתָ אֶת־הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים׃", 27.1. "וְעַמֻּדָיו עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף׃", 27.1. "וְעָשִׂיתָ אֶת־הַמִּזְבֵּחַ עֲצֵי שִׁטִּים חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ וְשָׁלֹשׁ אַמּוֹת קֹמָתוֹ׃",

2.22. "And she bore a son, and he called his name Gershom; for he said: ‘I have been a stranger in a strange land.’", 22.6. "If a man deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, he shall pay double.", 22.7. "If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbour’s goods.", 22.8. "For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: 'This is it,' the cause of both parties shall come before God; he whom God shall condemn shall pay double unto his neighbour.", 22.9. "If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep, and it die, or be hurt, or driven away, no man seeing it;", 22.10. "the oath of the LORD shall be between them both, to see whether he have not put his hand unto his neighbour’s goods; and the owner thereof shall accept it, and he shall not make restitution.", 22.11. "But if it be stolen from him, he shall make restitution unto the owner thereof.", 22.12. "If it be torn in pieces, let him bring it for witness; he shall not make good that which was torn.", 22.13. "And if a man borrow aught of his neighbour, and it be hurt, or die, the owner thereof not being with it, he shall surely make restitution.", 22.14. "If the owner thereof be with it, he shall not make it good; if it be a hireling, he loseth his hire.", 23.13. "And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. .", 26.15. "And thou shalt make the boards for the tabernacle of acacia-wood, standing up.", 27.1. "And thou shalt make the altar of acacia-wood, five cubits long, and five cubits broad; the altar shall be four-square; and the height thereof shall be three cubits.",

5. Hebrew Bible, Psalms, 104.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah Found in books: Zawanowska and Wilk (2022) 139

104.24. "מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃",

104.24. "How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.",

6. Hebrew Bible, Genesis, 15.13, 16.12, 17.4-17.5, 19.26, 22.1-22.19, 24.12, 30.14-30.16, 39.8, 43.11, 46.33-46.34, 49.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 95, 96, 618, 643, 644; Smith and Stuckenbruck (2020) 54; Taylor (2012) 315, 317

15.13. "וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃", 16.12. "וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃", 17.4. "אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃", 17.5. "וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃", 19.26. "וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃", 22.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.1. "וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", 22.3. "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃", 22.4. "בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃", 22.5. "וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃", 22.6. "וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃", 22.7. "וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃", 22.8. "וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃", 22.9. "וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.12. "וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃", 22.13. "וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃", 22.14. "וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃", 22.15. "וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃", 22.16. "וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃", 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", 22.18. "וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃", 22.19. "וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃", 24.12. "וַיֹּאמַר יְהוָה אֱלֹהֵי אֲדֹנִי אַבְרָהָם הַקְרֵה־נָא לְפָנַי הַיּוֹם וַעֲשֵׂה־חֶסֶד עִם אֲדֹנִי אַבְרָהָם׃", 30.14. "וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר־חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶל־לֵאָה אִמּוֹ וַתֹּאמֶר רָחֵל אֶל־לֵאָה תְּנִי־נָא לִי מִדּוּדָאֵי בְּנֵךְ׃", 30.15. "וַתֹּאמֶר לָהּ הַמְעַט קַחְתֵּךְ אֶת־אִישִׁי וְלָקַחַת גַּם אֶת־דּוּדָאֵי בְּנִי וַתֹּאמֶר רָחֵל לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה תַּחַת דּוּדָאֵי בְנֵךְ׃", 30.16. "וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃", 39.8. "וַיְמָאֵן וַיֹּאמֶר אֶל־אֵשֶׁת אֲדֹנָיו הֵן אֲדֹנִי לֹא־יָדַע אִתִּי מַה־בַּבָּיִת וְכֹל אֲשֶׁר־יֶשׁ־לוֹ נָתַן בְּיָדִי׃", 43.11. "וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם־כֵּן אֵפוֹא זֹאת עֲשׂוּ קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט צֳרִי וּמְעַט דְּבַשׁ נְכֹאת וָלֹט בָּטְנִים וּשְׁקֵדִים׃", 46.33. "וְהָיָה כִּי־יִקְרָא לָכֶם פַּרְעֹה וְאָמַר מַה־מַּעֲשֵׂיכֶם׃", 46.34. "וַאֲמַרְתֶּם אַנְשֵׁי מִקְנֶה הָיוּ עֲבָדֶיךָ מִנְּעוּרֵינוּ וְעַד־עַתָּה גַּם־אֲנַחְנוּ גַּם־אֲבֹתֵינוּ בַּעֲבוּר תֵּשְׁבוּ בְּאֶרֶץ גֹּשֶׁן כִּי־תוֹעֲבַת מִצְרַיִם כָּל־רֹעֵה צֹאן׃", 49.5. "שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃",

15.13. "And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;", 16.12. "And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’", 17.4. "’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.", 17.5. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.", 19.26. "But his wife looked back from behind him, and she became a pillar of salt.", 22.1. "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", 22.3. "And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.", 22.4. "On the third day Abraham lifted up his eyes, and saw the place afar off.", 22.5. "And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’", 22.6. "And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.", 22.7. "And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’", 22.8. "And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.", 22.9. "And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.", 22.10. "And Abraham stretched forth his hand, and took the knife to slay his son.", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 22.12. "And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’", 22.13. "And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.", 22.14. "And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’", 22.15. "And the angel of the LORD called unto Abraham a second time out of heaven,", 22.16. "and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,", 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", 22.18. "and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’", 22.19. "So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.", 24.12. "And he said: ‘O LORD, the God of my master Abraham, send me, I pray Thee, good speed this day, and show kindness unto my master Abraham.", 30.14. "And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah: ‘Give me, I pray thee, of thy son’s mandrakes.’", 30.15. "And she said unto her: ‘Is it a small matter that thou hast taken away my husband? and wouldest thou take away my son’s mandrakes also?’ And Rachel said: ‘Therefore he shall lie with thee to-night for thy son’s mandrakes.’", 30.16. "And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night.", 39.8. "But he refused, and said unto his master’s wife: ‘Behold, my master, having me, knoweth not what is in the house, and he hath put all that he hath into my hand;", 43.11. "And their father Israel said unto them: ‘If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and ladanum, nuts, and almonds;", 46.33. "And it shall come to pass, when Pharaoh shall call you, and shall say: What is your occupation?", 46.34. "that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.’", 49.5. "Simeon and Levi are brethren; Weapons of violence their kinship.",

7. Hebrew Bible, Numbers, 21.18, 30.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 8, 105

21.18. "בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃", 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃",

21.18. "The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;", 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.",

8. Hebrew Bible, Job, 30.4, 35.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Schiffman (1983) 51; Taylor (2012) 323

30.4. "הַקֹּטְפִים מַלּוּחַ עֲלֵי־שִׂיחַ וְשֹׁרֶשׁ רְתָמִים לַחְמָם׃", 35.4. "אֲנִי אֲשִׁיבְךָ מִלִּין וְאֶת־רֵעֶיךָ עִמָּךְ׃",

30.4. "They pluck salt-wort with wormwood; And the roots of the broom are their food.", 35.4. "I will give thee answer, And thy companions with thee.",

9. Hebrew Bible, Joel, 4.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 618

4.19. "מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה מֵחֲמַס בְּנֵי יְהוּדָה אֲשֶׁר־שָׁפְכוּ דָם־נָקִיא בְּאַרְצָם׃",

4.19. "Egypt shall be a desolation, And Edom shall be a desolate wilderness, For the violence against the children of Judah, Because they have shed innocent blood in their land.",

10. Hebrew Bible, Song of Songs, 4.5, 4.14, 7.13-7.14, 8.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Lieber (2014) 17; Salvesen et al (2020) 642; Taylor (2012) 317

4.5. "שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים תְּאוֹמֵי צְבִיָּה הָרוֹעִים בַּשּׁוֹשַׁנִּים׃", 4.14. "נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃", 7.13. "נַשְׁכִּימָה לַכְּרָמִים נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים שָׁם אֶתֵּן אֶת־דֹּדַי לָךְ׃", 7.14. "הַדּוּדָאִים נָתְנוּ־רֵיחַ וְעַל־פְּתָחֵינוּ כָּל־מְגָדִים חֲדָשִׁים גַּם־יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ׃",

4.5. Thy two breasts are like two fawns That are twins of a gazelle, Which feed among the lilies. 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices. 7.13. Let us get up early to the vineyards; let us see whether the vine hath budded, whether the vine-blossom be opened, and the pomegranates be in flower; there will I give thee my love. 7.14. The mandrakes give forth fragrance, and at our doors are all manner of precious fruits, new and old, which I have laid up for thee, O my beloved. 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace.

11. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 105

6.8. "הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃",

6.8. "It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.",

12. Septuagint, Jeremiah, 24.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 317

13. Hebrew Bible, 2 Samuel, 5.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

5.8. "וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל־מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר וְאֶת־הַפִּסְחִים וְאֶת־הַעִוְרִים שנאו [שְׂנֻאֵי] נֶפֶשׁ דָּוִד עַל־כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ לֹא יָבוֹא אֶל־הַבָּיִת׃",

5.8. "And David said on that day, Whoever smites the Yevusi, and gets up to the aqueduct, and smites the lame and the blind (that are hated of David’s soul) – therefore the saying, The blind and the lame shall not come into the house.",

14. Hebrew Bible, Jeremiah, 2.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 105

2.2. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃", 2.2. "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃",

2.2. "Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.",

15. Hebrew Bible, Isaiah, 6.3, 10.25, 19.18-19.25, 32.14, 41.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lieber (2014) 162; Salvesen et al (2020) 95, 643, 644, 645

6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 10.25. "כִּי־עוֹד מְעַט מִזְעָר וְכָלָה זַעַם וְאַפִּי עַל־תַּבְלִיתָם׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 32.14. "כִּי־אַרְמוֹן נֻטָּשׁ הֲמוֹן עִיר עֻזָּב עֹפֶל וָבַחַן הָיָה בְעַד מְעָרוֹת עַד־עוֹלָם מְשׂוֹשׂ פְּרָאִים מִרְעֵה עֲדָרִים׃", 41.8. "וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃",

6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 10.25. "For yet a very little while, and the indignation shall be accomplished, and Mine anger shall be to their destruction.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 32.14. "For the palace shall be forsaken; The city with its stir shall be deserted; The mound and the tower shall be for dens for ever, A joy of wild asses, a pasture of flocks;", 41.8. "But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;",

16. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •cairo genizah Found in books: Lieber (2014) 162

3.12. "וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃",

3.12. "Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;",

17. Hebrew Bible, Nehemiah, 8.15, 10.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 51

8.15. "וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃", 10.31. "וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃",

8.15. "and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’", 10.31. "and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;",

18. Septuagint, Tobit, 1.3, 1.5-1.7, 1.9, 1.13, 1.17-1.19, 2.3-2.8, 8.3, 13.3-13.6, 13.8-13.17, 14.2, 14.5-14.7 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 96, 99

19. Theophrastus, Research On Plants, 4.2.2-4.2.6, 9.6.1-9.6.4, 9.8.8 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311, 315, 317

20. Dead Sea Scrolls, of Discipline, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 6.8, 6.9, 6.10, 6.14, 6.15, 6.21, 6.22, 6.23, 6.24-7.25, 6.25, 6.26, 6.27, 8.13, 8.14, 9.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 51

21. Dead Sea Scrolls, Aramaic Levi Document, 1.1-1.2, 3.11, 4.7-4.9, 12.8, 13.4-13.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 95, 96

22. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1, 2, 2.14-6.1, 3, 4, 5, 6, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11-8.3, 6.11, 7, 8, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 9, 9.2-10.10, 9.8, 9.9, 9.10, 10, 11, 12, 13, 14, 14.18, 14.19, 14.20, 14.21, 14.22, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.15, 15.16, 15.17, 15.18, 15.19, 16, 19.33-20.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 8

23. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 644

24. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 95, 96; Smith and Stuckenbruck (2020) 174, 177, 181; Taylor (2012) 314

4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices. 9.1. Do not be jealous of the wife of your bosom,and do not teach her an evil lesson to your own hurt. 9.1. Forsake not an old friend,for a new one does not compare with him. A new friend is like new wine;when it has aged you will drink it with pleasure. 9.2. Do not give yourself to a woman so that she gains mastery over your strength. 9.3. Do not go to meet a loose woman,lest you fall into her snares. 9.4. Do not associate with a woman singer,lest you be caught in her intrigues. 9.5. Do not look intently at a virgin,lest you stumble and incur penalties for her. 9.6. Do not give yourself to harlots lest you lose your inheritance. 9.7. Do not look around in the streets of a city,nor wander about in its deserted sections. 9.8. Turn away your eyes from a shapely woman,and do not look intently at beauty belonging to another;many have been misled by a womans beauty,and by it passion is kindled like a fire. 9.9. Never dine with another mans wife,nor revel with her at wine;lest your heart turn aside to her,and in blood you be plunged into destruction. 13.11. Do not try to treat him as an equal,nor trust his abundance of words;for he will test you through much talk,and while he smiles he will be examining you. 18.23. Before making a vow, prepare yourself;and do not be like a man who tempts the Lord. 24.13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 25.25. Allow no outlet to water,and no boldness of speech in an evil wife. 25.26. If she does not go as you direct,separate her from yourself. 26.1. Happy is the husband of a good wife;the number of his days will be doubled. 26.1. Keep strict watch over a headstrong daughter,lest, when she finds liberty, she use it to her hurt. 26.2. A loyal wife rejoices her husband,and he will complete his years in peace. 26.3. A good wife is a great blessing;she will be granted among the blessings of the man who fears the Lord. 26.4. Whether rich or poor, his heart is glad,and at all times his face is cheerful. 26.13. A wifes charm delights her husband,and her skill puts fat on his bones. 26.14. A silent wife is a gift of the Lord,and there is nothing so precious as a disciplined soul. 26.15. A modest wife adds charm to charm,and no balance can weigh the value of a chaste soul. 26.16. Like the sun rising in the heights of the Lord,so is the beauty of a good wife in her well-ordered home. 26.17. Like the shining lamp on the holy lampstand,so is a beautiful face on a stately figure. 26.18. Like pillars of gold on a base of silver,so are beautiful feet with a steadfast heart. 33.1. No evil will befall the man who fears the Lord,but in trial he will deliver him again and again. 33.1. All men are from the ground,and Adam was created of the dust. 37.27. My son, test your soul while you live;see what is bad for it and do not give it that. 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 42.6. Where there is an evil wife, a seal is a good thing;and where there are many hands, lock things up. 42.6. He made the moon also, to serve in its season to mark the times and to be an everlasting sign. 42.7. Whatever you deal out, let it be by number and weight,and make a record of all that you give out or take in. 42.7. From the moon comes the sign for feast days,a light that wanes when it has reached the full. 45.6. He exalted Aaron, the brother of Moses,a holy man like him, of the tribe of Levi. 45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. 45.8. He clothed him with superb perfection,and strengthened him with the symbols of authority,the linen breeches, the long robe, and the ephod. 45.9. And he encircled him with pomegranates,with very many golden bells round about,to send forth a sound as he walked,to make their ringing heard in the temple as a reminder to the sons of his people; 45.11. with twisted scarlet, the work of a craftsman;with precious stones engraved like signets,in a setting of gold, the work of a jeweler,for a reminder, in engraved letters,according to the number of the tribes of Israel; 45.12. with a gold crown upon his turban,inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert,the delight of the eyes, richly adorned. 45.13. Before his time there never were such beautiful things. No outsider ever put them on,but only his sons and his descendants perpetually. 45.14. His sacrifices shall be wholly burned twice every day continually. 45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. 45.16. He chose him out of all the living to offer sacrifice to the Lord,incense and a pleasing odor as a memorial portion,to make atonement for the people. 45.17. In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law. 45.18. Outsiders conspired against him,and envied him in the wilderness,Dathan and Abiram and their men and the company of Korah, in wrath and anger. 45.19. The Lord saw it and was not pleased,and in the wrath of his anger they were destroyed;he wrought wonders against them to consume them in flaming fire. 45.21. for they eat the sacrifices to the Lord,which he gave to him and his descendants. 45.22. But in the land of the people he has no inheritance,and he has no portion among the people;for the Lord himself is his portion and inheritance. 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds;

25. Dead Sea Scrolls, War Scroll, 7.4-7.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

26. Dead Sea Scrolls, Damascus Covenant, 1, 2, 2.14-6.1, 3, 4, 5, 6, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11-8.3, 6.11, 7, 8, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 9, 9.2-10.10, 9.8, 9.9, 9.10, 10, 11, 12, 13, 14, 14.18, 14.19, 14.20, 14.21, 14.22, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.15, 15.16, 15.17, 15.18, 15.19, 16, 19.33-20.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 8

27. Septuagint, Wisdom of Solomon, 4.17, 6.7, 9.1-9.9, 13.11, 18.23, 25.8, 25.25-25.26, 26.1-26.4, 26.13-26.18, 33.1, 37.27, 39.4, 42.6-42.7, 50.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cairo genizah Found in books: Smith and Stuckenbruck (2020) 174, 177, 181

4.17. For they will see the end of the wise man,and will not understand what the Lord purposed for him,and for what he kept him safe. 6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike. 9.1. "O God of my fathers and Lord of mercy,who hast made all things by thy word, 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made, 9.3. and rule the world in holiness and righteousness,and pronounce judgment in uprightness of soul, 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.5. For I am thy slave and the son of thy maidservant,a man who is weak and short-lived,with little understanding of judgment and laws; 9.6. for even if one is perfect among the sons of men,yet without the wisdom that comes from thee he will be regarded as nothing. 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters." 9.8. Thou hast given command to build a temple on thy holy mountain,and an altar in the city of thy habitation,a copy of the holy tent which thou didst prepare from the beginning. 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. 13.11. A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark,and then with pleasing workmanship make a useful vessel that serves lifes needs, 18.23. For when the dead had already fallen on one another in heaps,he intervened and held back the wrath,and cut off its way to the living.

28. Diodorus Siculus, Historical Library, 2.48.9, 19.94.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311, 314, 324

2.48.9. Yet the land is good for the growing of palms, wherever it happens to be traversed by rivers with usable water or to be supplied with springs which can irrigate it. And there is also found in these regions in a certain valley the balsam tree, as it is called, from which they receive a substantial revenue, since this tree is found nowhere else in the inhabited world and the use of it for medicinal purposes is most highly valued by physicians. â¢ That part of Arabia which borders upon the waterless and desert country is so different from it that, because both of the multitude of fruits which grow therein and of its other good things, it has been called Arabia Felix. 19.94.10. for among them there grow the pepper and plenty of the soâcalled wild honey from trees, which they drink mixed with water. There are also other tribes of Arabs, some of whom even till the soil, mingling with the tribute-paying peoples, and have the same customs as the Syrians, except that they do not dwell in houses.

29. Philo of Alexandria, On The Contemplative Life, 68 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 99

68. And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom. IX.

30. Josephus Flavius, Jewish War, 2.152-2.153, 4.467-4.469, 4.471-4.474, 4.481, 7.178-7.189 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fraade (2011) 579; Taylor (2012) 311, 314, 315, 316, 317, 320

2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 4.471. the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472. and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473. as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474. This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. 4.481. This bitumen is not only useful for the caulking of ships, but for the cure of men’s bodies; accordingly, it is mixed in a great many medicines. 7.178. 3. Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness; 7.179. and the report is, that it had lasted ever since the times of Herod, and would probably have lasted much longer, had it not been cut down by those Jews who took possession of the place afterwards. 7.180. But still in that valley which encompasses the city on the north side there is a certain place called Baaras, which produces a root of the same name with itself; 7.181. its color is like to that of flame, and towards the evenings it sends out a certain ray like lightning. It is not easily taken by such as would do it, but recedes from their hands, nor will yield itself to be taken quietly, until either the urine of a woman, or her menstrual blood, be poured upon it; 7.182. nay, even then it is certain death to those that touch it, unless anyone take and hang the root itself down from his hand, and so carry it away. 7.183. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small, 7.184. they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need anyone be afraid of taking it into their hands. 7.185. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them. 7.186. Here are also fountains of hot water, that flow out of this place, which have a very different taste one from the other; for some of them are bitter, and others of them are plainly sweet. 7.187. Here are also many eruptions of cold waters, and this not only in the places that lie lower, and have their fountains near one another, 7.188. but, what is still more wonderful, here is to be seen a certain cave hard by, whose cavity is not deep, but it is covered over by a rock that is prominent; 7.189. above this rock there stand up two [hills or] breasts, as it were, but a little distant one from another, the one of which sends out a fountain that is very cold, and the other sends out one that is very hot; which waters, when they are mingled together, compose a most pleasant bath; they are medicinal indeed for other maladies, but especially good for strengthening the nerves. This place has in it also mines of sulfur and alum.

31. Mishnah, Avot, 3.4, 3.7-3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 105

3.4. "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:", 3.7. "רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:", 3.8. "רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ:",

3.4. "Rabbi Haiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.", 3.7. "Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.", 3.8. "Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9). One could [have inferred that this is the case] even when his study proved [too] hard for him, therefore scripture says, “that they do not fade from your mind as long as you live” (ibid.). Thus, he is not mortally guilty unless he deliberately removes them from his heart.",

32. Mishnah, Bava Qamma, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 105

3.10. "יֵשׁ חַיָּב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ, פָּטוּר עַל מַעֲשֵׂה שׁוֹרוֹ וְחַיָּב עַל מַעֲשֵׂה עַצְמוֹ. שׁוֹרוֹ שֶׁבִּיֵּשׁ, פָּטוּר, וְהוּא שֶׁבִּיֵּשׁ, חַיָּב. שׁוֹרוֹ שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, פָּטוּר, וְהוּא שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, חַיָּב. שׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, חַיָּב, וְהוּא שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, חַיָּב, וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, פָּטוּר, מִפְּנֵי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ: \n",

3.10. "There is one who is obligated for the act of his ox and exempt from his own act, and one who is exempt from his own act and obligated on the act of his ox. [If] his ox caused embarrassment [to another person], he is exempt; [If, however] he caused embarrassment [to another person] he is obligated. [If] his ox put out the eye of his slave or knocked out his [slave’s] tooth, he is exempt [from freeing the slave]; [If, however] he put out the eye of his slave or knocked out his tooth, he is obligated to free the slave. [If] his ox injured his father or mother he is obligated; [If, however] he injured his father or mother he is exempt. [If] his ox lit a heap of produce on fire on Shabbat, he is obligated; [If, however] he lit a heap of produce on Shabbat he is exempt, because he is liable for his life.",

33. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Poorthuis and Schwartz (2014) 128

5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n",

5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”",

34. Mishnah, Shevuot, 4.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

4.13. "מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, מְצַוֶּה אֲנִי עֲלֵיכֶם, אוֹסֶרְכֶם אָנִי, הֲרֵי אֵלּוּ חַיָּבִין. בַּשָּׁמַיִם וּבָאָרֶץ, הֲרֵי אֵלּוּ פְטוּרִין. בְּאל\"ף דל\"ת, בְּיו\"ד ה\"א, בְּשַׁדַּי, בִּצְבָאוֹת, בְּחַנּוּן וְרַחוּם, בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּבְכָל הַכִּנּוּיִין, הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן, עוֹבֵר בְּלֹא תַעֲשֶׂה. יַכְּכָה אֱלֹהִים, וְכֵן יַכְּכָה אֱלֹהִים, זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. אַל יַכְּךָ, וִיבָרֶכְךָ, וְיֵיטִיב לְ ךָ, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין: \n",

4.13. "[If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them].",

35. Mishnah, Yoma, 3.8, 4.2, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

3.8. "בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 4.2. "קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 6.2. "בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n",

3.8. "He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 4.2. "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 6.2. "He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”",

36. Mishnah, Yadayim, 4.5-4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n",

4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.",

37. New Testament, 1 Corinthians, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 7

7.1. Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·

7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman.

38. New Testament, Mark, 8.22-8.28, 10.46-10.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

8.22. Καὶ ἔρχονται εἰς Βηθσαιδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. 8.23. καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24. καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25. εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. 8.26. καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων Μηδὲ εἰς τὴν κώμην εἰσέλθῃς 8.27. Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; 8.28. οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 10.46. Καὶ ἔρχονται εἰς Ἰερειχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν. 10.47. καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυεὶδ Ἰησοῦ, ἐλέησόν με. 10.48. καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν Υἱὲ Δαυείδ, ἐλέησόν με. 10.49. καὶ στὰς ὁ Ἰησοῦς εἶπεν Φωνήσατε αὐτόν. καὶ φωνοῦσι τὸν τυφλὸν λέγοντες αὐτῷ Θάρσει, ἔγειρε, φωνεῖ σε. 10.50. ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς τὸν Ἰησοῦν. 10.51. καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 10.52. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.

8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking." 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village." 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?" 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me!" 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me!" 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you!" 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again." 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.

39. New Testament, Matthew, 9.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

9.27. Καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν δύο τυφλοὶ κράζοντες καὶ λέγοντες Ἐλέησον ἡμᾶς, υἱὲ Δαυείδ.

9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David!"

40. Josephus Flavius, Jewish Antiquities, 12.3-12.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 96

12.3. And while these princes ambitiously strove one against another, every one for his own principality, it came to pass that there were continual wars, and those lasting wars too; and the cities were sufferers, and lost a great many of their inhabitants in these times of distress, insomuch that all Syria, by the means of Ptolemy the son of Lagus, underwent the reverse of that denomination of Savior, which he then had. 12.4. He also seized upon Jerusalem, and for that end made use of deceit and treachery; for as he came into the city on a Sabbath day, as if he would offer sacrifices he, without any trouble, gained the city, while the Jews did not oppose him, for they did not suspect him to be their enemy; and he gained it thus, because they were free from suspicion of him, and because on that day they were at rest and quietness; and when he had gained it, he ruled over it in a cruel manner. 12.5. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus: 12.6. “There is a nation called the nation of the Jews, who inhabit a city strong and great, named Jerusalem. These men took no care, but let it come into the hands of Ptolemy, as not willing to take arms, and thereby they submitted to be under a hard master, by reason of their unseasonable superstition.” 12.7. This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. 12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.10. However, there were disorders among their posterity, with relation to the Samaritans, on account of their resolution to preserve that conduct of life which was delivered to them by their forefathers, and they thereupon contended one with another, while those of Jerusalem said that their temple was holy, and resolved to send their sacrifices thither; but the Samaritans were resolved that they should be sent to Mount Gerizzim.

41. Mishnah, Ketuvot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 474

5.5. "אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, מְבַשֶּׁלֶת, וּמֵנִיקָה אֶת בְּנָהּ, מַצַּעַת לוֹ הַמִּטָּה, וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת, לֹא טוֹחֶנֶת, וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם, אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מֵנִיקָה אֶת בְּנָהּ. שָׁלֹשׁ, אֵינָהּ מַצַּעַת לוֹ הַמִּטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה, יוֹשֶׁבֶת בַּקַּתֶּדְרָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת, כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה, יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם: \n",

5.5. "The following are the kinds of work which a woman must perform for her husband:Grinding, Baking,If she brought one slave-woman into the marriage she need not grind or bake or wash. Washing,Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Cooking, Nursing her child, Preparing his bed, And working in wool. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.",

42. Pliny The Elder, Natural History, 5.1570-3, 5.1573, 12.46-7100-103, 12.54111-23, 13.944, 15.732, 19, 19.45156, 20.1531-43, 23.4-5, 23.19-2631-53, 23.28-854-9, 23.4792, 23.5197, 23.5298, 23.56105, 25.94147-50, 31-2, 31.4598, 35.5015, 35.51178, 37-40, 227-9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 273

43. Celsus, On Medicine, 3.18.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 317

3.18.12. But certainly for all so affected sleep is both difficult and especially necessary; for under it many get well. Beneficial for this, as also for composing the mind itself, is saffron ointment with orris applied to the head. If in spite of this the patients are wakeful, some endeavour to induce sleep by draughts of decoction of poppy or hyoscyamus; others put mandrake apples under the pillow; others smear the forehead with cardamomum balsam or sycamine tears. This name I find used by practitioners, but there are no tears on the mulberry, although the Greeks call the mulberry sycaminon. What in fact is meant are the tears of a tree growing in Egypt, which they call in that country sycamoros. Many foment the face and head at intervals with a sponge dipped in a decoction of poppy heads. Asclepiades said that these things were of no benefit, because they often produced a change into lethargy (III.20); but he prescribed for the patient that during the first day he should keep from food, drink and sleep, in the evening water should be given him to drink, after which he should be rubbed with gentleness, but the rubber must not press hard even with the hand (II.14); during the day following the same was to be done, then in the evening gruel and water should be given and rubbing again applied: for by this he said we should succeed in bringing on sleep. This does happen sometimes, and to such a degree that Asclepiades allowed that excess of rubbing may even cause danger of lethargy. But if sleep does not thus occur, then at length it is to be procured by the above medicaments, having regard, of course, to the same moderation, which is necessary here also, for fear we may afterwards not be able to wake up the patient whom we wish to put to sleep. Sleep is also assisted by the sound of falling water near by, also rocking after food and at night, and especially the motion of a slung hammock (II.15). If blood has not been let before, and the patient's mind is unstable and sleep does not occur, it is not unfitting to apply a cup over an incision into the occiput, which can produce sleep because it relieves the disease. Now moderation in food is also to be observed: for the patient ought not to be surfeited lest it madden him, and he should certainly not be tormented by fasting lest he collapse through debility. The food should be light, in particular gruel, and hydromel for drink, of which three cups are enough, given twice a day in winter, and four times in summer.

44. Tacitus, Histories, 5.6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311

45. Tosefta, Bava Qamma, 10.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 51

10.16. "בן בג בג אומר לא יגנוב אדם את שלו מבית אחרים שמא יראה כגנב וכן היה בן בג בג אומר לא יגנוב אדם את שלו מבית הגנב שמא אף הוא יראה כגנב אלא משבר את שניו ומוציא את טליתו מידו. גנבים שנכנסו במחתרת ועשו תשובה כולן חייבין להחזיר עשה אחד מהן תשובה אין חייב לשלם אלא על חלקו בלבד. אם היה מוציא ונותן לפניהם חייב לשלם על הכל. טול דמי פרתך טול דמי טליתך אין שומעין לו באמת נגנבו או אבדו נותן לו דמיהן. ",

46. Tosefta, Nedarim, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

1.1. "חומר [בנדרים מבשבועות] שהנדרים נוהגין ברשות ובמצוה משא\"כ בשבועות [חומר] בשבועות מבנדרים שהשבועות [נוהגת] בדבר שיש בו ממש ובדבר שאין בו ממש משא\"כ בנדרים בנדרים כיצד אמר קונם סוכה [שאיני] עושה לולב [שאיני] נוטל תפילין [שאיני] נותן [אסור] בנדרים [ומותר בשבועות] כיצד אמר קונם שאני ישן שאני מדבר [שאיני] מהלך [אסור] בשבועות [ומותר בנדרים]. קונם פי מדבר עמך ידי עושה עמך רגלי מהלכת עמך אסור בנדרים [ואסור בשבועות].", 1.1. "האומר ימינה הרי זו שבועה שמאלה הרי זו שבועה בשם ה\"ז שבועה לשם ה\"ז קרבן.",

47. Tosefta, Kippurim, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

1.1. "מעשה בשני כהנים שהיו רצין ועולין בכבש [דחף] אחד מהן את חבירו לתוך ד\"א נטל סכין ותקע לו בלבו בא רבי צדוק ועמד על מעלות האולם ואמר שמעוני אחינו בית ישראל הרי הוא אומר (דברים כא) כי ימצא חלל וגו' ויצאו זקניך ושופטיך ומדדו בואו ונמדוד על מי ראוי להביא עגלה על ההיכל או על העזרות געו כל העם אחריו בבכיה ואח\"כ בא אביו של תינוק אמר להם אחינו אני כפרתכם עדיין בני מפרפר וסכין לא נטמא ללמדך שטומאת סכין קשה להם לישראל יותר משפיכות דמים וכן הוא אומר (מלכים ב כא) וגם דם נקי שפך מנשה הרבה מאוד עד אשר מלא את ירושלים פה לפה מכאן אמרו בעון שפיכות דמים שכינה נעלית ומקדש נטמא.", 1.1. "למה מפרישין כהן גדול מביתו ללשכת [פרהדרין] פירש רבי יהודה בן בתירה [שאם] תמצא אשתו ספק נדה [ויבא עליה] ונמצא טמא שבעת ימים רבי יהודה [היה קורא אותה] לשכת בלווטין.",

1.1. "Why do they separate the Kohen Gadol from his household to Lishkat Parhedrin. The explanation of Rabbi Yehuda Ben Betira is that he may be with his wife, and there is a doubt as to whether she is a Niddah and he would become impure in the seven days before Yom Kippur. There was another reading that he was taken to Lishkat Barvatan.",

48. Tosefta, Yadayim, 2.13-2.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

49. Celsus, De Medicina, 3.18.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 317

50. Dioscorides Pedanius, De Materia Medica, 1.18, 1.19.1, 1.37, 1.73, 1.103-1.105, 1.164, 3.52, 4.75-4.76, 5.123, 5.126-5.130 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311, 315, 316, 317, 320, 324

51. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 51

52. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 51

53. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 144

54. Clement of Alexandria, Christ The Educator, a b c d\n0 2.10 (2.11) 2.10 (2.11) 2 10 (2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah Found in books: Poorthuis and Schwartz (2014) 128

55. Anon., Genesis Rabba, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 642

56. Galen, On Antidotes, 1.1-1.12, 2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311, 320

57. Galen, On The Powers of Simple Remedies, 4.19-4.20, 4.20.60-4.20.75, 11.2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311, 320

58. Galen, On The Causes of Symptoms, 3.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311

59. Galen, On The Powers of Foods, 2.26.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 314

60. Eusebius of Caesarea, Onomasticon, 44.21-46.2, 86.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 314

61. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 642

7b. מר ינוקא ומר קשישא בריה דרב חסדא לרב אשי נהרדעי לטעמייהו דאמר ר"נ אמר שמואל האחין שחלקו אין להן לא דרך זה על זה,ולא חלונות זה על זה ולא סולמות זה על זה ולא אמת המים זה על זה והזהרו בהן שהלכות קבועות הן ורבא אמר יש להן:,ההוא שטרא דיתמי דנפיק עליה תברא אמר רב חמא אגבויי לא מגבינן ליה ומיקרע לא קרעינן ליה אגבויי לא מגבינן ליה דנפק תברא עליה מיקרע לא קרעינן ליה דכי גדלי יתמי דילמא מייתו ראיה ומרעי ליה,אמר ליה רב אחא בריה דרבא לרבינא הלכתא מאי אמר ליה בכולהו הלכתא כרב חמא לבר מתברא דסהדי בשקרי לא מחזקינן,מר זוטרא בריה דרב מרי אמר בהא נמי הלכתא כרב חמא דאם איתא דתברא מעליא הוא איבעי ליה לאפוקי בחיי אבוהון ומדלא אפקיה שמע מינה זיופי זייפיה: , big strongמתני׳ /strong /big כופין אותו לבנות בית שער ודלת לחצר רבן שמעון בן גמליאל אומר לא כל החצרות ראויות לבית שער כופין אותו לבנות לעיר חומה ודלתים ובריח רשב"ג אומר לא כל העיירות ראויות לחומה,כמה יהא בעיר ויהא כאנשי העיר י"ב חדש קנה בה בית דירה הרי הוא כאנשי העיר מיד:, big strongגמ׳ /strong /big למימרא דבית שער מעליותא היא והא ההוא חסידא דהוה רגיל אליהו דהוה משתעי בהדיה עבד בית שער ותו לא משתעי בהדיה לא קשיא הא מגואי הא מבראי,ואי בעית אימא הא והא מבראי ולא קשיא הא דאית ליה דלת הא דלית ליה דלת אי בעית אימא הא והא דאית ליה דלת ולא קשיא הא דאית ליה פותחת הא דלית ליה פותחת אי בעית אימא הא והא דאית ליה פותחת ולא קשיא הא דפותחת דידיה מגואי הא דפותחת דידיה מבראי:,כופין אותו לבנות בית שער ודלת לחצר: תניא רבן שמעון בן גמליאל אומר לא כל חצרות ראויות לבית שער אלא חצר הסמוכה לרשות הרבים ראויה לבית שער ושאינה סמוכה לרשות הרבים אינה ראויה לבית שער ורבנן זימנין דדחקי בני רשות הרבים ועיילו ואתו:,כופין אותו לבנות לעיר כו': (ת"ר כופין אותו לעשות לעיר דלתים ובריח) ורבן שמעון בן גמליאל אומר לא כל העיירות ראויות לחומה אלא עיר הסמוכה לספר ראויה לחומה ושאינה סמוכה לספר אינה ראויה לחומה ורבנן זימנין דמקרו ואתי גייסא,בעא מיניה רבי אלעזר מרבי יוחנן כשהן גובין לפי נפשות גובין או דילמא לפי שבח ממון גובין אמר ליה לפי ממון גובין ואלעזר בני קבע בה מסמרות,איכא דאמרי בעא מיניה רבי אלעזר מרבי יוחנן כשהן גובין לפי קירוב בתים הן גובין או דילמא לפי ממון גובין אמר ליה לפי קירוב בתים הן גובין ואלעזר בני קבע בה מסמרות,רבי יהודה נשיאה רמא דשורא אדרבנן אמר ריש לקיש רבנן לא צריכי נטירותא דכתיב (תהלים קלט, יח) אספרם מחול ירבון אספרם למאן אילימא לצדיקים דנפישי מחלא השתא כולהו ישראל כתיב בה (בראשית כב, יז) כחול אשר על שפת הים צדיקים עצמם מחול ירבון,אלא הכי קאמר אספרם למעשיהם של צדיקים מחול ירבון וקל וחומר ומה חול שמועט מגין על הים מעשיהם של צדיקים שהם מרובים לא כל שכן שמגינים עליהם,כי אתא לקמיה דרבי יוחנן אמר ליה מאי טעמא לא תימא ליה מהא (שיר השירים ח, י) אני חומה ושדי כמגדלות אני חומה זו תורה ושדי כמגדלות

7b. i.e., b Mar Yenuka and Mar Kashisha, sons of Rav Ḥisda, /b said to b Rav Ashi: The /b Sages b of Neharde’a /b follow b their /b usual line of b reasoning, /b as Rav Ḥama, who was from Neharde’a, issued his ruling in accordance with the opinion of Shmuel, who was also from that city. b As Rav Naḥman says /b that b Shmuel says: /b In the case of b brothers who divided /b their father’s estate, b they do not have /b a right-of- b way against each other. /b Although the father would traverse the outer field from the inner field to access the public domain, the brother who received the inner field as an inheritance does not have the right to traverse his brother’s outer field.,Shmuel continues: b Nor /b do they have the right of b windows against each other, /b i.e., the right to prevent the other from building a wall facing his windows; b nor /b do they have the right of b ladders against each other, /b i.e., the right to set up a ladder in the other’s property in order to get to his own; b nor /b do they have the right of b a water channel against each other, /b i.e., the right to pass a water channel through the other’s property. b And be careful with these, since they are established i halakhot /i . Rava says: /b The brothers b do have /b all of the aforementioned rights. Rav Ḥama agrees with Shmuel’s opinion, that each brother can do as he pleases on his own property without the other one preventing him from doing so.,Since Rav Ḥama’s rulings were mentioned, the Gemara cites another halakhic ruling in his name. There was b a certain promissory note /b inherited b by orphans /b from their father, stating that somebody owed them money, b against which a receipt was produced /b by the borrower, stating that the debt was already paid. b Rav Ḥama said: We cannot /b use the note to b collect /b the debt on behalf of the orphans, b nor can we tear it up. /b The Gemara explains: b We cannot collect /b with the note because b a receipt against it was produced /b by the borrower; and b we cannot tear /b the note b up because perhaps when the orphans grow up they will bring proof /b that the receipt was forged b and undermine it. /b , b Rav Aḥa, son of Rava, said to Ravina: What /b is b the i halakha /i ? /b Ravina b said to him: In all /b the cases in this discussion, b the i halakha /i /b is b in accordance with /b the opinion of b Rav Ḥama, except for /b the case of b the receipt, because we do not presume that the witnesses are liars. /b Since witnesses signed the receipt, the court trusts that the debt was paid and they tear up the promissory note., b Mar Zutra, son of Rav Mari, said: In this /b case b as well, the i halakha /i /b is b in accordance with /b the opinion of b Rav Ḥama, /b because the validity of the receipt is in doubt. b As, if it is so /b that b it /b is b a valid receipt, /b the borrower b should have produced it during their father’s lifetime. And since he did not produce it /b at the proper time, b we learn from this that he /b may have b forged it. /b Even though this is not an absolute proof, it is sufficient reason not to tear up the promissory note., strong MISHNA: /strong The residents of a courtyard b can compel /b each inhabitant of that courtyard b to /b ficially participate in the b building of a gatehouse and a door to the /b jointly owned b courtyard. Rabban Shimon ben Gamliel /b disagrees and b says: Not all courtyards require a gatehouse, /b and each courtyard must be considered on its own in accordance with its specific needs. Similarly, the residents of a city b can compel /b each inhabitant of that city b to /b contribute to the b building of a wall, double doors, and a crossbar for the city. Rabban Shimon ben Gamliel /b disagrees and b says: Not all towns require a wall. /b ,With regard to this latter obligation, the mishna asks: b How long /b must one live b in the city to be /b considered b like /b one of b the people of the city /b and therefore obligated to contribute to these expenses? b Twelve months. /b But if he b bought /b himself b a residence in /b the city, b he is immediately /b considered b like /b one of b the people of the city. /b , strong GEMARA: /strong The Gemara asks: b Is this to say that /b making b a gatehouse is beneficial? But /b wasn’t there b that pious man, with whom /b the prophet b Elijah was accustomed to speak, /b who b built a gatehouse, and /b after-ward Elijah b did not speak with him again? /b The objection to the building of a gatehouse is that the guard who mans it prevents the poor from entering and asking for charity. The Gemara answers: This is b not difficult: This, /b the case presented in the mishna, is referring to a gatehouse built b on the inside /b of the courtyard, in which case the poor can at least reach the courtyard’s entrance and be heard inside the courtyard; b that, /b the story of the pious man and Elijah, involves a gatehouse that was built b on the outside /b of the courtyard, completely blocking the poor’s access to the courtyard’s entrance., b And if you wish, say /b instead that in b both /b cases the gatehouse was built b outside /b the courtyard, b and /b yet this is b not difficult: /b In the one case, b there is a door /b to the gatehouse, so that the poor cannot be heard inside the courtyard, while in the other case b there is no door. Or if you wish, say /b that in b both /b cases b there is a door, and /b still this is b not difficult: /b In the one case, b there is a key /b needed to open the door, and the key is not available to the poor people, whereas in the other case, b there is no key /b needed. b Or if you wish, say /b that in b both /b cases b there is a key /b needed, b and /b even so this is b not difficult: /b In the one case b the key is on the inside, /b so that the poor cannot reach it, while in the other case of the mishna, b the key is on the outside. /b ,§ The mishna teaches that the residents of a courtyard b can compel /b each inhabitant of that courtyard b to /b ficially participate in the b building of a gatehouse and a door to the /b jointly owned b courtyard. It is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: Not all courtyards require a gatehouse. Rather, a courtyard that adjoins the public domain requires a gatehouse /b to prevent people from peering in. b But /b a courtyard b that does not adjoin the public domain does not require a gatehouse. /b The Gemara asks: b And /b why don’t b the Rabbis /b make this distinction? The Gemara answers: Even if a courtyard does not adjoin the public domain, b people in the public domain sometimes are forced /b toward the courtyard due to crowding in the public domain, b and come and enter /b the courtyard.,§ The mishna teaches that the residents of a city b can compel /b each inhabitant of that city b to /b contribute to the b building /b of a wall, double doors, and a crossbar b for the city. The Sages taught /b in a i baraita /i : The residents of a city b can compel /b each inhabitant of that city b to build double doors and a crossbar for the city. And Rabban Shimon ben Gamliel says: Not all cities require a wall. Rather, a city that adjoins the /b state b border requires a wall, whereas /b a city b that does not adjoin the /b state b border does not require a wall. /b The Gemara asks: b And /b why don’t b the Rabbis /b make this distinction? The Gemara answers: Even if a city does not adjoin the border, b it sometimes happens that /b invading b troops come /b into the area. Therefore, it is always good for a city to be protected by a wall.,With regard to this issue, b Rabbi Elazar asked Rabbi Yoḥa: When /b the residents of the city b collect /b money to build a wall, b do they collect based on /b the number of b people /b living in each house, b or perhaps they collect based on the /b net b worth /b of each person? Rabbi Yoḥa b said to him: They collect based on the /b net b worth /b of each person, b and Elazar, my son, /b you shall b fix nails in this, /b i.e., this is an established i halakha /i , and you must not veer from it., b There are /b those b who say /b that b Rabbi Elazar asked Rabbi Yoḥa: When they collect /b money to build a wall, b do they collect based on the proximity of the houses /b to the wall, so that those people who live closer to the wall pay more? b Or perhaps they collect based on the /b net b worth /b of each person. Rabbi Yoḥa b said to him: They collect based on the proximity of the houses /b to the wall, b and Elazar, my son, /b you shall b fix nails in this. /b ,§ It is related that b Rabbi Yehuda Nesia /b once b imposed /b payment of the tax for b the wall /b even b on the Sages. Reish Lakish said to him: The Sages do not require protection, as it is written: /b “How precious are your dear ones to me, O God… b If I should count them, they are more in number than the sand” /b (Psalms 139:17–18). b If I should count whom? If we say /b this is referring to b the righteous, /b and the verse is saying b that they are greater in number than the /b grains of b sand, /b this is difficult. b Now /b if b it is written about all of Israel: “As the sand which is upon the seashore” /b (Genesis 22:17), can b the righteous themselves, /b who are a part of Israel, b be greater in number than the /b grains of b sand? /b How can they possibly outnumber the grains of sand upon the seashore?, b Rather, this /b is what the verse b is saying: /b If b I should count the deeds of the righteous, they are greater in number than the /b grains of b sand. And /b it follows by b an i a fortiori /i /b inference: b If the /b grains of b sand, which are fewer /b in number, b protect /b the shore from b the sea, /b barring it from flowing inland (see Jeremiah 5:22), b do not all the more so the deeds of the righteous, which are greater /b in number, b protect them? /b Consequently the Sages do not need additional protection., b When /b Reish Lakish b came before Rabbi Yoḥa /b and reported the exchange to him, Rabbi Yoḥa b said to him: What is the reason /b that b you did not quote this /b verse b to him: “I am a wall and my breasts are like towers” /b (Song of Songs 8:10), which may be explained as follows: b “I am a wall”; this /b is referring to b the Torah. “And my breasts are like towers”; /b

62. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 51

27b. קמ"ל דאין הולכין בממון אחר הרוב:,ובא אחר ונתקל בה ושברה פטור: אמאי פטור איבעי ליה לעיוני ומיזל,אמרי דבי רב משמיה דרב בממלא רה"ר כולה חביות שמואל אמר באפילה שנו רבי יוחנן אמר בקרן זוית,אמר רב פפא לא דיקא מתניתין אלא או כשמואל או כרבי יוחנן דאי כרב מאי אריא נתקל אפילו שבר נמי,אמר רב זביד משמיה דרבא הוא הדין דאפי' שבר והאי דקתני נתקל איידי דבעי למתני סיפא ואם הוזק בה בעל חבית חייב בנזקו דדוקא נתקל אבל שבר לא מאי טעמא הוא דאזיק אנפשיה קתני רישא נתקל,אמר ליה ר' אבא לרב אשי הכי אמרי במערבא משמיה דר' עולא לפי שאין דרכן של בני אדם להתבונן בדרכים,הוה עובדא בנהרדעא וחייב שמואל בפומבדיתא וחייב רבא,בשלמא שמואל כשמעתיה אלא רבא לימא כשמואל ס"ל,אמר רב פפא קרנא דעצרא הוי דכיון דברשות קעבדי איבעי ליה לעיוני ומיזל,שלח ליה רב חסדא לר"נ הרי אמרו לרכובה שלש ולבעיטה חמש ולסנוקרת שלש עשרה לפנדא דמרא ולקופינא דמרא מאי,שלח ליה חסדא חסדא קנסא קא מגבית בבבל אימא לי גופא דעובדא היכי הוה,שלח ליה דההוא גרגותא דבי תרי דכל יומא הוה דלי חד מנייהו אתא חד קא דלי ביומא דלא דיליה א"ל יומא דידי הוא לא אשגח ביה שקל פנדא דמרא מחייה,א"ל מאה פנדי בפנדא למחייה אפילו למ"ד לא עביד איניש דינא לנפשיה במקום פסידא עביד איניש דינא לנפשיה,דאתמר רב יהודה אמר לא עביד איניש דינא לנפשיה רב נחמן אמר עביד איניש דינא לנפשיה,היכא דאיכא פסידא כ"ע לא פליגי דעביד איניש דינא לנפשיה כי פליגי היכא דליכא פסידא רב יהודה אמר לא עביד איניש דינא לנפשיה דכיון דליכא פסידא ליזיל קמיה דיינא ר"נ אמר עביד איניש דינא לנפשיה דכיון דבדין עביד לא טרח,מתיב רב כהנא בן בג בג אומר אל תיכנס לחצר חברך ליטול את שלך שלא ברשות שמא תראה עליו כגנב אלא שבור את שיניו ואמור לו שלי אני נוטל,א"ל

27b. the mishna b teaches us that /b the court b does not follow the majority with regard to monetary matters, /b and in cases of uncertainty the burden of proof rests upon the claimant.,§ The mishna teaches concerning the vessel placed in the public domain: If b another /b person b came and stumbled on it and broke it, /b he is b exempt. /b The Gemara asks: b Why /b is he b exempt? /b Although this happened in the public domain, b he should examine /b the road b and /b then continue b walking. /b ,The Sages of the b school of Rav said in the name of Rav: /b The ruling of the mishna is taught b with regard to /b one who placed not just one barrel in the road, but rather b filled the entire public domain with barrels, /b blocking the path. Since the public domain belongs to everyone, a pedestrian is entitled to traverse the road even if it necessitates breaking the vessels. b Shmuel says: /b The ruling of the mishna is b taught with regard to /b a case where he broke it in b the dark. /b Therefore, he could not have avoided breaking the barrel by examining the road in front of him. b Rabbi Yoḥa says: /b The ruling of the mishna is b taught with regard to /b a case where the barrel was placed at b the corner /b of the road, and so the pedestrian could not have seen it, as he rounded the corner, before stumbling on it., b Rav Pappa said: The mishna is precise only according to either /b the explanation of b Shmuel or /b that of b Rabbi Yoḥa, /b but not that of Rav. b As, if /b the mishna is explained b in accordance with /b the explanation of b Rav, what /b is the reason it refers b specifically /b to a case where one b stumbled /b on the barrel? b Even if he broke /b the barrel intentionally he should not be liable to pay, as the owner of the barrel had no right to block the public road., b Rav Zevid said in the name of Rava /b in defense of Rav’s explanation: b The same is true even if he broke /b the barrel intentionally. b And /b as for b this /b fact, b that /b the i tanna /i of the mishna b teaches /b a case where b he stumbled, /b it is b because he wants to teach /b in b the last clause: And if he incurred damage due to /b the vessel, b the owner of the i ḥavit /i is liable /b to pay b for his damage. As /b this ruling applies b specifically when he stumbled, but /b if b he broke /b the barrel intentionally and incurred damage in the process, the owner of the barrel is b not /b required to compensate him. b What is the reason /b for this? Although the pedestrian had the right to break the barrel, b it is he who damaged himself, /b by not being careful while breaking it. Therefore, in b the first clause /b the mishna b teaches /b a case where b he stumbled. /b Accordingly, the mishna’s wording is precise according to Rav’s explanation as well., b Rabbi Abba said to Rav Ashi /b that b this is what they say in the West, /b Eretz Yisrael, b in the name of Rabbi Ulla, /b in explanation of the mishna: Even if the barrel is clearly visible, one who stumbles on it is exempt from liability b because the /b typical b manner of people is not to examine the roads, /b as they assume that the road is unobstructed. Therefore, one who breaks an item placed in the road as a result of not watching is not liable to pay restitution.,The Gemara relates: b There was an incident in Neharde’a /b where a pedestrian stumbled on a jug in an open area and broke it, b and Shmuel deemed him liable /b to pay for the damage. A similar incident took place b in Pumbedita, and Rava deemed /b the person b liable /b to pay.,The Gemara asks: b Granted, Shmuel /b ruled b in accordance with his halakhic /b opinion that the exemption stated in the mishna refers specifically to a case where one stumbles in the dark, as otherwise he is liable for breaking the barrel, since he should have examined the road. b But /b with regard to b Rava, shall we say that he holds in accordance with Shmuel’s /b opinion that one who breaks an item in the public domain is exempt from paying for it only if it was dark?, b Rav Pappa said: /b That inference is not necessary, as this incident b was /b at b the corner where /b there was an olive b press [ i de’atzera /i ], /b where it is known that people put their jugs down while waiting for oil. Consequently, b since they were acting with permission, /b a pedestrian b should examine /b the road b and /b then continue b walking. /b ,§ b Rav Ḥisda sent /b the following question b to Rav Naḥman: /b The Sages b said /b that when one strikes another, humiliating him, the judges determine liability according to the following formula: b For kneeing [ i rekhuva /i ] /b him, he must pay b three /b i sela /i ; b for kicking, five; and for punching [ i velisnokeret /i ] /b him, b thirteen. /b The Gemara asks: If so b for /b hitting him with b the handle of a hoe [ i demara /i ] and for /b hitting him with b the top [ i ulkofina /i ] of a hoe, what /b amount is one liable to pay him?,Rav Naḥman b sent him /b the following response: b Ḥisda, Ḥisda, are you collecting a fine /b for humiliation b in Babylonia, /b where judges are not authorized to collect fines? b Tell me how the incident itself /b transpired.,Rav Ḥisda b sent him /b in response: There is b a certain cistern belonging to two /b people whose arrangement was to alternate its use so b that every day one of them would draw /b from it in turn. It happened that b one of them came and was drawing /b water b on a day that was not his /b turn. His co-owner b said to him: This is my day /b to draw, not yours. His colleague b did not pay attention to him. /b The person whose turn it was therefore b took the handle of a hoe /b and b struck /b the person who was stealing his water, who then sued for damages.,Rav Naḥman b said to him: /b In that case, he was right to do so, and he b should /b have b hit him /b even b a hundred times with the hoe. Even according to the one who says /b that b a person may not take justice into his own /b hands but should go to court, in a case b where /b there would be b a loss /b involved if no immediate action is taken, b a person may take justice into his own /b hands.,This is b as it was stated, /b that b Rav Yehuda says: A person may not take justice into his own /b hands, whereas b Rav Naḥman says: A person may take justice into his own /b hands., b Where there is /b an imminent b loss /b that will be suffered if the injured party does not take action, b everyone agrees that a person may take justice into his own /b hands. b They disagree /b only b when there is no /b imminent b loss /b that will be suffered. b Rav Yehuda says /b that b a person may not take justice into his own /b hands, b because since there is no loss, he should go before the judge /b to have him enforce the law. b Rav Naḥman says /b that b a person may take justice into his own /b hands. b Since he is acting lawfully, /b as he is clearly in the right, b he need not trouble /b himself to go before the judge to have him enforce the law., b Rav Kahana raises an objection /b to Rav Yehuda’s opinion based on a i baraita /i : b Ben Bag Bag says: Do not enter another /b person’s b courtyard /b secretly b to take what is /b rightfully b yours without permission, lest you appear to him as a thief /b trying to steal his property. b Rather, break his teeth, /b i.e., take it by force, b and say to him: I am taking what is mine. /b Evidently one may take justice into his own hands.,Rav Yehuda b said to him: /b

63. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 642

87a. מתני׳ big strongהאשה /strong /big בזמן שהיא בבית בעלה שחט עליה בעלה ושחט עליה אביה תאכל משל בעלה הלכה רגל ראשון לעשות בבית אביה שחט עליה אביה ושחט עליה בעלה תאכל במקום שהיא רוצה,יתום ששחטו עליו אפוטרופסין יאכל במקום שהוא רוצה עבד של שני שותפין לא יאכל משל שניהן מי שחציו עבד וחציו בן חורין לא יאכל משל רבו:, big strongגמ׳ /strong /big שמעת מינה יש ברירה מאי רוצה בשעת שחיטה,ורמינהו אשה רגל הראשון אוכלת משל אביה מכאן ואילך רוצה אוכלת משל אביה רוצה משל בעלה,לא קשיא כאן ברדופה לילך כאן בשאינה רדופה,דכתיב (שיר השירים ח, י) אז הייתי בעיניו כמוצאת שלום וא"ר יוחנן ככלה שנמצאת שלימה בבית חמיה ורדופה לילך להגיד שבחה בבית אביה כדכתיב (הושע ב, יח) והיה ביום ההוא נאם ה' תקראי אישי ולא תקראי לי עוד בעלי אמר רבי יוחנן ככלה בבית חמיה ולא ככלה בבית אביה,(שיר השירים ח, ח) אחות לנו קטנה ושדים אין לה א"ר יוחנן זו עילם שזכתה ללמוד ולא זכתה ללמד,(שיר השירים ח, י) אני חומה ושדי כמגדלות אמר רבי יוחנן אני חומה זו תורה ושדי כמגדלות אלו תלמידי חכמים ורבא אמר אני חומה זו כנסת ישראל ושדי כמגדלות אלו בתי כנסיות ובתי מדרשות,אמר רב זוטרא בר טוביה אמר רב מאי דכתיב (תהלים קמד, יב) אשר בנינו כנטיעים מגודלים בנעוריהם בנותינו כזויות מחוטבות תבנית היכל,אשר בנינו כנטיעים אלו בחורי ישראל שלא טעמו טעם חטא בנותינו כזויות אלו בתולות ישראל שאוגדות פתחיהן לבעליהן וכן הוא אומר (זכריה ט, טו) ומלאו כמזרק כזויות מזבח איבעית אימא מהכא (תהלים קמד, יג) מזוינו מלאים מפיקים מזן אל זן,מחוטבות תבנית היכל אלו ואלו מעלה עליהן הכתוב כאילו נבנה היכל בימיהן,(הושע א, א) דבר ה' אשר היה אל הושע וגו' בימי עוזיהו יותם אחז יחזקיה מלך יהודה בפרק אחד נתנבאו ד' נביאים וגדול שבכולן הושע שנאמר (הושע א, ב) תחלת דבר ה' בהושע וכי בהושע דבר תחלה והלא ממשה עד הושע כמה נביאים א"ר יוחנן תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע ישעיה עמוס ומיכה,אמר לו הקדוש ברוך הוא להושע בניך חטאו והיה לו לומר בניך הם בני חנוניך הם בני אברהם יצחק ויעקב גלגל רחמיך עליהן לא דיו שלא אמר כך אלא אמר לפניו רבש"ע כל העולם שלך הוא העבירם באומה אחרת,אמר הקב"ה מה אעשה לזקן זה אומר לו לך וקח אשה זונה והוליד לך בנים זנונים ואחר כך אומר לו שלחה מעל פניך אם הוא יכול לשלוח אף אני אשלח את ישראל שנא' (הושע א, ב) ויאמר ה' אל הושע לך קח לך אשת זנונים וילדי זנונים וכתיב וילך ויקח את גומר בת דבלים גומר אמר רב שהכל גומרים בה בת

87a. strong MISHNA: /strong b A woman, when she is /b living b in her husband’s house, /b if b her husband slaughtered /b the Paschal lamb b on her behalf and her father /b also b slaughtered /b the Paschal lamb b on her behalf, she /b should b eat from her husband’s /b lamb because it is assumed that the wife intended to be included in her husband’s group. However, if, as was often customary, b she went on the first Festival /b following her marriage b to observe /b the Festival b in her father’s house, /b then, if both b her husband slaughtered /b the Paschal lamb b on her behalf and her father /b also b slaughtered /b the Paschal lamb b on her behalf, she /b may b eat in /b whichever b place she wishes, /b since it is not obvious with whose group she intended to be included.,In the case of b an orphan /b with multiple guardians, if each of his b guardians [ i apotropsin /i ] slaughtered /b a Paschal lamb b on his behalf, /b intending that he be included in their group, he may b eat in /b whichever b place he wishes. A slave /b jointly owned b by two partners /b may b not eat from /b the lamb of b either of them, /b unless it was stipulated beforehand from whose lamb he will partake. b One who is half slave and half free man may not eat from his master’s /b lamb. It is assumed that the master did not intend to allow this person’s free half to partake of the lamb, and therefore the master did not slaughter the lamb with him in mind. Consequently, the half slave is not included among those registered for his master’s offering unless he was explicitly included., strong GEMARA: /strong The mishna states that in certain cases one partakes of the lamb of whichever group he desires. One’s inclusion in a group requires that he be registered with that group from the outset, before the lamb is slaughtered. The Gemara suggests: b You learn from it /b that b there is retroactive clarification. /b One’s ultimate decision as to which group he wishes to be part of retroactively indicates that, from the outset, he was registered in that group. This is problematic, as no halakhic conclusion has been reached in the matter of retroactive clarification. The Gemara therefore rejects this suggestion: b What /b is the meaning of the phrase: She may eat in whichever place b she wishes? /b It is referring to a case where a woman has already expressed her choice before b the time of slaughter. /b Therefore, this case does not relate to the principle of retroactive clarification, and no conclusion concerning it may be drawn from it.,The Gemara b raises a contradiction /b between the ruling in the mishna and a parallel ruling in a i baraita /i . The i baraita /i states: b A woman, /b on b the first Festival /b following her marriage, b eats from her father’s /b Paschal lamb. b From here on, /b if b she wishes, she eats from her father’s /b lamb, and if b she wishes, /b she eats b from her husband’s /b lamb. Whereas the mishna teaches that after the first Festival, she eats exclusively with her husband, the i baraita /i teaches that she may continue to choose.,This is b not difficult. There, /b the i baraita /i is referring b to /b the case of a woman who eagerly hurries as one b pursued to go /b to her father’s house. It is therefore reasonable that, even after the first year of her marriage, she wishes to be included in her father’s group. However, b here /b the mishna is referring b to /b the case of a woman who b does not /b eagerly hurry as one b pursued to go /b to her father’s house, and it is therefore presumed she wishes to be included in her husband’s group.,There is a homiletic interpretation of verses that conveys a similar idea, b as it is written: /b “I am a wall, and my breasts are like towers; b then I was in his eyes as one who finds peace” /b (Song of Songs 8:10). b And Rabbi Yoḥa said: /b She is b like a bride who was found perfect. /b She was warmly received b in her father-in-law’s house. And /b she eagerly hurries, as one b pursued, to go to tell /b of b her praise, /b i.e., her warm welcome, b in her father’s house. As it is written: “And it shall be at that day, says the Lord, that you shall call Me: My Husband, and shall call Me no more: My Master” /b (Hosea 2:18), of which b Rabbi Yoḥa said: /b She shall be b like a bride in her father-in-law’s house, /b where she experiences a close relationship with her husband. b And /b she shall b not /b be b like a bride /b still in the betrothal period and living b in her father’s house, /b during which time her relationship with her husband has still not developed.,Apropos the verse from Song of Songs cited previously, the Gemara homiletically interprets an adjacent verse: b “We have a little sister, and she has no breasts” /b (Song of Songs 8:8). b Rabbi Yoḥa said: This is /b an allusion to the Jewish community of b Eilam, which was privileged to study /b Torah and become Torah scholars, but b was not privileged to teach /b and influence the masses.,The Gemara interprets another verse: b “I am a wall and my breasts are like towers” /b (Song of Songs 8:10). b Rabbi Yoḥa said: “I am a wall”; this is /b a reference to the b Torah. “And my breasts are like towers”; these are the Torah scholars, /b who, by disseminating their Torah and influencing the masses protect them like watchtowers. b And Rava said: “I am a wall”; this is the Congregation of Israel. “And my breasts are like towers”; these are the synagogues and study halls /b in which the Congregation of Israel is nurtured by the Torah, from which it draws its spiritual strength., b Rav Zutra bar Toviya said /b that b Rav said /b a homiletic interpretation of another verse in praise of Israel: b What is /b the meaning of b that which is written: “We whose sons are as plants grown up in their youth; whose daughters are as corner pillars carved after the fashion of a palace” /b (Psalms 144:12)?,The Gemara interprets each phrase of this verse: b “We whose sons are as plants” /b indicates they are healthy and undamaged; b these are the young men of Israel who have not tasted the taste of sin. “Whose daughters are as corner pillars” /b indicates that they are filled and sealed; b these are the virgins of Israel, who bind /b and seal b their openings /b exclusively b for their husbands. And similarly, /b another verse demonstrates that a corner refers to something full: b It is stated: “And they shall be filled like the basins, like the corners of the altar” /b (Zechariah 9:15). b If you wish, say /b an alternative support for this idea b from here: “Our corners are full, affording all manner of store” /b (Psalms 144:13).,The Gemara returns and interprets the final phrase of the verse: b “Carved after the fashion of a palace”; the verse ascribes to both these and those, /b the young men and women who vigilantly preserve their modesty, b as though the Sanctuary were built in their days. /b ,Apropos the verse from Hosea, the Gemara interprets additional verses there: b “The word of the Lord that came unto Hosea, /b the son of Beeri, b in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judea, /b and in the days of Jeroboam the son of Joash, king of Israel” (Hosea 1:1). The Sages explained: b Four prophets prophesied in one era and the oldest of them was Hosea, as it is stated: “When the Lord spoke at first with Hosea” /b (Hosea 1:2), indicating that Hosea was the first of these prophets. If not, the question arises: b And /b was it b with Hosea that /b the Lord b spoke first /b of all the prophets? b Weren’t there several prophets /b who lived and prophesied during the period b from Moses until Hosea? /b Rather, b Rabbi Yoḥa said: /b He was b the first of the four prophets who prophesied during that period, and these are they: Hosea, Isaiah, Amos, and Micah. /b , b The Holy One, Blessed be He, said to Hosea: Your sons, /b the Jewish people, b have sinned. /b Hosea b should have said /b to God in response: But b they are Your sons; they are /b the b sons of Your beloved ones, /b the b sons of Abraham, Isaac, and Jacob. Extend Your mercy over them. Not only did he fail to say that, but /b instead b he said before Him: Master of the Universe, the entire world is Yours; /b since Israel has sinned, b exchange them for another nation. /b , b The Holy One, Blessed be He, said: What shall I do to this Elder /b who does not know how to defend Israel? b I will say to him: Go and take a prostitute and bear for yourself children of prostitution. And after that I will say to him: Send her away from before you. If he is able to send /b her away, b I will also send /b away b the Jewish people. /b This deliberation provides the background of the opening prophecy in Hosea, b as it is stated: “The Lord said to Hosea: Go, take for yourself a wife of prostitution and children of prostitution” /b (Hosea 1:2). b And /b then b it is written: “So he went and took Gomer the daughter of Diblaim” /b (Hosea 1:3), and the Sages interpreted her name homiletically. b “Gomer”; Rav said /b she was so called b because everyone would finish [ i gomerim /i ] /b having relations with her and satisfy their desires b with her. “The daughter of /b

64. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 144

63b. לומר שאין לוקין עליו דברי רבי יהודה,רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה ליה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו,מכלל דרבי יהודה סבר לוקין עליו:,הנודר בשמו והמקיים בשמו הרי זה בל"ת: הנודר בשמו והמקיים בשמו מנלן,דתניא (שמות כג, יג) ושם אלהים אחרים לא תזכירו שלא יאמר אדם לחבירו שמור לי בצד עבודת כוכבים פלונית (שמות כג, יג) לא ישמע על פיך שלא ידור בשמו ולא יקיים בשמו ולא יגרום לאחרים שידרו בשמו ויקיימו בשמו,דבר אחר לא ישמע על פיך אזהרה למסית ולמדיח,מסית בהדיא כתיב ביה (דברים יג, יב) וכל ישראל ישמעו ויראו וגו' אלא אזהרה למדיח,ולא יגרום לאחרים שידרו בשמו ושיקיימו בשמו מסייעא ליה לאבוה דשמואל דאמר אבוה דשמואל אסור לאדם שיעשה שותפות עם העובד כוכבים שמא יתחייב לו שבועה ונשבע בעבודת כוכבים שלו והתורה אמרה לא ישמע על פיך,כי אתא עולא בת בקלנבו אמר ליה רבא והיכא בת מר אמר ליה בקלנבו אמר ליה והכתיב ושם אלהים אחרים לא תזכירו אמר ליה הכי אמר ר' יוחנן כל עבודת כוכבים הכתובה בתורה מותר להזכיר שמה והא היכא כתיבא דכתיב (ישעיהו מו, א) כרע בל קרס נבו,ואי לא כתיבא לא מתיב רב משרשיא ראה אחת מרובה כשלש שהיא כמגדיון לשילה שהן שתי טבילות ושני ספוגין הרי זה זב גמור אמר רבינא גד נמי מכתב כתיב דכתיב (ישעיהו סה, יא) העורכים לגד שלחן,אמר רב נחמן כל ליצנותא אסירא חוץ מליצנותא דעבודת כוכבים דשריא דכתיב כרע בל קרס נבו קרסו כרעו יחדו לא יכלו מלט משא,וכתיב (הושע י, ה) דברו לעגלות בית און יגורו שכן שומרון כי אבל עליו עמו וכמריו עליו יגילו על כבודו כי גלה ממנו אל תקרי כבודו אלא כבידו,אמר רבי יצחק מאי דכתיב (הושע יג, ב) ועתה יוסיפו לחטא ויעשו להם מסכה מכספם כתבונם עצבים וגו' מאי כתבונם עצבים מלמד שכל אחד ואחד עשה דמות יראתו ומניחה בכיסו בשעה שזוכרה מוציאה מתוך חיקו ומחבקה ומנשקה,מאי (הושע יג, ב) זובחי אדם עגלים ישקון א"ר יצחק דבי רבי אמי שהיו משרתי עבודת כוכבים נותנים עיניהם בבעלי ממון ומרעיבים את העגלים ועושין דמות עצבים ומעמידין בצד אבוסיהן ומוציאין אותן לחוץ כיון שראו אותן רצין אחריהן וממשמשין בהן אומרים לו עבודת כוכבים חפץ בך יבא ויזבח עצמו לו,אמר רבא האי זובחי אדם עגלים ישקון עגלים ישקון לזבוח אדם מיבעי ליה אלא אמר רבא כל הזובח את בנו לעבודת כוכבים אמר לו דורון גדול הקריב לו יבא וישק לו,אמר רב יהודה אמר רב (מלכים ב יז, ל) ואנשי בבל עשו את סכות בנות ומאי ניהו תרנגולת (מלכים ב יז, ל) ואנשי כות עשו את נרגל ומאי ניהו תרנגול (מלכים ב יז, ל) ואנשי חמת עשו את אשימה ומאי ניהו ברחא קרחא (מלכים ב יז, לא) והעוים עשו (את) נבחן ואת תרתק ומאי ניהו כלב וחמור,(מלכים ב יז, לא) והספרוים שורפים את בניהם (ואת בנותיהם) באש לאדרמלך וענמלך אלהי ספרוים ומאי ניהו הפרד והסוס אדרמלך דאדר ליה למריה בטעינה וענמלך דעני ליה למריה בקרבא,אף חזקיה מלך יהודה ביקש אביו לעשות לו כן אלא שסכתו אמו סלמנדרא,אמר רב יהודה אמר רב יודעין היו ישראל בעבודת כוכבים שאין בה ממש ולא עבדו עבודת כוכבים אלא להתיר להם עריות בפרהסיא,מתיב רב משרשיא (ירמיהו יז, ב) כזכור בניהם מזבחותם וגו' וא"ר אלעזר כאדם שיש לו געגועין על בנו,בתר דאביקו ביה,ת"ש (ויקרא כו, ד) ונתתי פגריכם על פגרי גלוליכם אמר אליהו הצדיק היה מחזר על תפוחי רעב שבירושלים פעם אחת מצא תינוק שהיה תפוח ומוטל באשפה,אמר לו מאיזה משפחה אתה אמר לו ממשפחה פלונית אני אמר לו כלום נשתייר מאותה משפחה אמר לו לאו חוץ ממני אמר לו אם אני מלמדך דבר שאתה חי בו אתה למד אמר לו הן אמר לו אמור בכל יום שמע ישראל ה' אלהינו ה' אחד אמר לו

63b. b to say that one is not flogged for /b transgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is b the statement of Rabbi Yehuda. /b , b Rabbi Ya’akov says: This is not for /b that b reason. Rather, /b it is b because it is a prohibition that does not involve an action. /b The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. b And one is not flogged for /b the violation of b any prohibition that does not involve an action. /b ,The Gemara concludes: b By inference, Rabbi Yehuda holds /b that in general, b one is flogged for /b the violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.,§ The mishna teaches with regard to b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name, /b that b this /b person is in transgression b of a prohibition. /b The Gemara asks: b From where do we /b derive that b one who vows in /b the b name of /b an idol b and one who affirms /b his statement by an oath b in its name /b transgresses a prohibition?,The Gemara answers: b As it is taught /b in a i baraita /i that the meaning of the verse: b “And make no mention of the name of the other gods, /b neither let it be heard out of your mouth” (Exodus 23:13), is b that a person may not say to another: Wait for me next to such and such /b an object of b idol worship. /b The meaning of the statement b “neither let it be heard out of your mouth” /b is b that /b one b may not vow in /b the b name of /b an idol, b nor affirm /b his statement by an oath b in its name, nor cause others, /b i.e., gentiles, b to vow in its name or affirm /b their statements by an oath b in its name. /b , b Alternatively, /b the statement b “neither let it be heard out of your mouth” /b can be interpreted as b a prohibition against one who incites /b another to worship idols b and against one who subverts /b an entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.,The Gemara asks: Why must the prohibition against b an inciter /b be derived from here? b It is written explicitly in that regard, /b in the verse concerning the inciter’s punishment: b “And all Israel shall hear, and fear, /b and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. b Rather, /b the verse “neither let it be heard out of your mouth” is b a prohibition against one who subverts /b an entire city to engage in idol worship; this prohibition is not stated elsewhere.,The i baraita /i teaches: b And /b one may b not cause others, /b i.e., gentiles, b to vow in /b the b name of /b an idol b or affirm /b their statements by an oath b in its name. /b The Gemara comments: The i baraita /i b supports /b the opinion of b Shmuel’s father, as Shmuel’s father says: It is prohibited for a person to enter /b into b a partnership with a gentile, lest /b their joint ventures lead them to quarrel, and his gentile partner b will be obligated to take an oath to him, and he will take an oath in /b the name of b his /b object of b idol worship; and the Torah states: “Neither let it be heard out of your mouth,” /b which includes causing a gentile to take an oath in the name of an idol., b When Ulla came /b from Eretz Yisrael to Babylonia, b he lodged in /b a place called b Kalnevo. Rava said to him: And where did the Master lodge? /b Ulla b said to him: In Kalnevo. /b Rava b said to him: But isn’t it written: “And make no mention of the name of the other gods”? /b Kalnevo is the name of an idol. Ulla b said to him: This /b is what b Rabbi Yoḥa said: /b With regard to b any /b object of b idol worship that is written in the Torah, it is permitted to mention its name. /b Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: b And where is this /b idol b written? /b Ulla answered: b As it is written: “Bel bows down, Nevo stoops” /b (Isaiah 46:1).,The Gemara asks: b And /b does this mean that b if /b an idol b is not written /b in the Torah, it is b not /b permitted to mention its name? b Rav Mesharshiyya raises an objection /b to this premise from a mishna in tractate i Zavim /i (1:5): If a man b saw, /b i.e., experienced, b one /b gonorrhea-like discharge that lasted b as long as three /b regular gonorrhea-like discharges, b which is like /b the amount of time it takes to walk b from /b the location of the idol b Gadyon to Shiloh, which is /b the amount of time it takes to perform b two immersions and two dryings /b with a towel, b he is /b ritually impure with the impurity status of b a full-fledged i zav /i , /b even though a man generally becomes a i zav /i only after three separate discharges. In any event, the mishna mentions the idol Gadyon. b Ravina says: /b The idol b Gad is also written /b in the Bible; b as it is written: “That prepare a table for Gad” /b (Isaiah 65:11).,§ b Rav Naḥman says: All /b types of b mockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden” /b (Isiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement., b And it is /b similarly b written: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [ i kevodo /i ], because it has departed from it” /b (Hosea 10:4–5). b Do not read /b it as b “its glory [ i kevodo /i ]”; rather, /b read it as b its burden [ i keveido /i ], /b meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols., b Rav Yitzḥak says: What /b is the meaning of that b which is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols, /b all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? b What /b is the meaning of the expression: b “According to their own understanding [ i kitvunam /i ], idols”? /b The word i kitvunam /i is interpreted as meaning: According to their image [ i ketavnitam /i ], and the verse b teaches that each and every /b person b would make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it. /b , b What /b is the meaning of the statement: b “Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says: /b It means b that priests /b of idol worship b would set their eyes on the wealthy, and /b they would b starve the calves /b that were objects of idol worship, b and make statues /b in the b image /b of those wealthy people, b and place /b those statues b next to the troughs of /b the calves, b and /b they would b take /b those calves b outside. When /b the calves would b see /b those wealthy people, whose image they were used to seeing near their troughs, they would b run after them and paw them. /b At this point the priests would b say to /b that wealthy person: The object of b idol worship, /b the calf, b desires you; let /b the Master b come and sacrifice himself to it. /b The priests would inherit his property., b Rava says: That /b is not the correct interpretation of the verse, as the wording b “those who sacrifice men kiss calves” /b is unsuitable for that interpretation, since in that case the verse b should have /b stated: b They make calves kiss to sacrifice men. Rather, Rava says /b that the verse is to be understood as follows: Whenever b anyone sacrifices his son to /b an object of b idol worship, /b the priest b says to him: /b The Master b has sacrificed a great gift [ i doron /i ] to /b the idol; therefore, he has the right to b come and kiss it. /b The verse means that the reward of “those who sacrifice men” is to kiss calves., b Rav Yehuda says /b that b Rav says /b with regard to the verse describ-ing the peoples that were settled in Samaria by the Assyrians: b “And the men of Babylonia made Succoth-Benoth” /b (II Kings 17:30); b and what is /b this idol? It is the image of b a hen. “And the men of Cuth made Nergal” /b (II Kings 17:30); b and what is it? /b It is the image of b a rooster. “And the men of Hamath made Ashima” /b (II Kings 17:30); b and what is it? /b It is the image of b a bald billy goat. “And the Avvites made Nibhaz and Tartak” /b (II Kings 17:31); b and what are they? /b The image of b a dog and a donkey. /b , b “And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim” /b (II Kings 17:31); b and what are they? The mule and the horse. /b And why are they called that? A mule is called b Adrammelech because it honors [ i addar /i ] its master with /b its b load, /b i.e., because it carries the master’s load, b and /b a horse is called b Anammelech because it responds [ i anei /i ] to its master, /b assisting him b in battle. /b ,The Gemara relates: b The father of Hezekiah, king of Judea, also attempted to do so to him, /b i.e., to burn him as an offering to an idol, b but his mother rubbed him /b with the blood of b a salamander [ i salamandera /i ], /b a creature created out of fire and immune to the effects of fire, whose blood is fireproof.,§ b Rav Yehuda says /b that b Rav says: The Jewish people knew that idol worship is of no substance; /b they did not actually believe in it. b And they worshipped idols only /b in order b to permit themselves /b to engage in b forbidden sexual relations in public, /b since most rituals of idol worship would include public displays of forbidden sexual intercourse., b Rav Mesharshiyya raises an objection /b to this statement from the following verse: b “Like the memory of their sons are their altars, /b and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). b And Rabbi Elazar says /b that this means that the Jewish people would recall their idol worship b like a person who misses his child. /b This interpretation indicates that they were truly attached to idol worship.,The Gemara answers: This was the case b after /b the Jewish people b became attached to /b idol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.,The Gemara suggests: b Come /b and b hear /b a proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: b “And I shall cast your carcasses upon the carcasses of your idols” /b (Leviticus 26:30), the Sages b say /b that b Elijah the Righteous, /b the prophet, b would search for those who were swollen with hunger in Jerusalem. He once found a child who was swollen /b with hunger b and lying in the garbage. /b ,Elijah b said to /b the child: b From which family are you? /b The child b said to him: I am from such and such family. /b Elijah b said to him: Isn’t /b there anyone b left from that family? /b The child b said to him: No /b one is left b besides me. /b Elijah b said to him: If I teach you something through which you will live, will you learn /b it? The child b said to him: Yes. /b Elijah b said to him: Say every day “Listen Israel, the Lord is our God; the Lord is One” /b (Deuteronomy 6:4). The child b said to him: /b

65. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 138

14b. תניא הנודר בתורה לא אמר כלום במה שכתוב בה דבריו קיימין בה ובמה שכתוב בה דבריו קיימין,קתני במה שכתוב בה דבריו קיימין בה ובמה שכתוב בה צריך למימר,אמר רב נחמן לא קשיא הא דמחתא אורייתא אארעא הא דנקיט לה בידיה מחתא על ארעא דעתיה אגווילי נקט לה בידיה דעתיה על האזכרות שבה,ואיבעית אימא דמחתא על ארעא והא קא משמע לן דאף על גב דמחתא על ארעא כיוון דאמר במה שכתוב בה מהני וזו ואין צריך לומר זו קתני,ואי בעית אימא כולה מציעתא נמי דנקיט ליה בידיה והא קא משמע לן כיוון דנקיט ליה בידיה אף על גב דלא אמר אלא בה כמאן דאמר במה שכתוב בה דמי:, big strongמתני׳ /strong /big קונם שאני ישן שאני מדבר שאני מהלך האומר לאשה קונם שאני משמשך הרי זה בלא יחל דברו:, big strongגמ׳ /strong /big איתמר קונם עיני בשינה היום אם אישן למחר אמר רב יהודה אמר רב אל יישן היום שמא יישן למחר ורב נחמן אמר יישן היום ולא חיישינן שמא יישן למחר ומודה רב יהודה באומר קונם עיני בשינה למחר אם אישן היום שישן היום

14b. § b It is taught /b in a i baraita /i : b One who takes a vow /b by associating an item b with a Torah /b scroll b has not said anything, /b and the vow does not take effect. However, he associates the item b with what is written in /b the Torah scroll, b his statement is upheld. /b Since the name of God is written in the Torah, he has invoked God’s name in his vow. If he associates the item b with it and with what is written in it, his statement is upheld. /b ,The Gemara asks: b It is taught /b that if he associates the item b with what is written in /b the Torah scroll, b his statement is upheld. Need it be said /b that the i halakha /i is the same if he associates the item b with it and with what is written in it? /b That is obvious., b Rav Naḥman said: /b This is b not difficult. This /b case, in which the item is associated with it and with what is written in it, is referring to b where the Torah /b scroll b is placed on the ground, /b while b that /b case, in which the item is associated with what is written in it, is referring to b where he is holding it in his hands. /b If b it is placed on the ground, /b whether one mentions the Torah scroll or what is written in it, b his thoughts are concerning the parchment, /b i.e., the physical scroll, as he naturally assumes that since the scroll is placed on the ground, the parchment must be blank. Therefore, the vow takes effect only if he mentions both it and what is written in it, indicating that he is aware that it is a Torah scroll. However, where b he is holding it in his hands /b and associates the item with what is written in it, b his thoughts are concerning the mentions [ i azkarot /i ] /b of the name of God b that are in it, /b and the vow takes effect., b And if you wish, say /b instead that the entire i baraita /i is referring to a case b where it is placed on the ground, and this /b middle clause of: With what is written in the Torah scroll, b teaches us that even though it is placed on the ground, since he said: With what is written in it, it is /b an b effective /b vow, as he was clearly referring to the names of God. b And /b the i tanna /i of the i baraita /i b teaches /b employing the style: b This, and it is unnecessary to say that. /b The i baraita /i teaches the i halakha /i where he said: What is written in it, which has a novel element, and then states a more obvious ruling, i.e., it goes without saying that if he associates the item with it and with what is written in it, the vow takes effect., b And if you wish, say /b instead that b the entire middle clause, /b i.e., the latter clause, where he associates the item with it and with what is written in it, is referring to a case b where he is holding /b the Torah scroll b in his hands. And /b the i baraita /i b teaches us this: Since he is holding it in his hands, even though he said only: With /b the Torah scroll, and did not explicitly state: With what is written in it, he is b considered /b to be b like one who said: With what is written in it. /b Therefore, the item is prohibited., strong MISHNA: /strong With regard to one who says: b Sleeping is /b forbidden b for me as if /b it were b an offering [ i konam /i ], /b thereby prohibiting himself from sleeping; or: b Speaking is /b i konam /i b for me; /b or: b Walking is /b i konam /i b for me; /b or b one who says to his wife: Engaging in sexual intercourse with you is i konam /i for me, /b if he violates the vow b he is in /b violation of the prohibition b “He shall not profane his word” /b (Numbers 30:3)., strong GEMARA: /strong b It was stated /b that with regard to one who says: b Sleeping is i konam /i for my eyes today if I will sleep tomorrow, Rav Yehuda said /b that b Rav said: He may not sleep today, lest he sleep tomorrow /b and thereby cause the vow to have been violated today, retroactively. b And Rav Naḥman said: He may sleep today, /b as there is currently no prohibition, b and we are not concerned that he will perhaps sleep tomorrow, /b as he will be careful not to sleep. b And Rav Yehuda concedes /b that b in /b a case where b he says: Sleeping is i konam /i for my eyes tomorrow if I sleep today, he may sleep today. /b

66. Bede The Venerable, De Locis Santis, a b c d\n0 9.3/314 9.3/314 9 3/314 (7th cent. CE - 8th cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 315

67. Adamnan, De Locis Santis, 2.17.2, 13.5 (7th cent. CE - 8th cent. CE) Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 315, 320

69. Papyri, P.Oxy., 4.705 Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 306

70. Papyri, P.Ifao, 3.43 Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 306

71. Synesius of Crete, Dio, 3.2 Tagged with subjects: •cairo genizah Found in books: Taylor (2012) 273

72. Ostraka, O.Mattha, 233 Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 306

73. Strabo, Geography, 16.2.41, 17.1.15 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 311, 314

16.2.41. Jericho is a plain encompassed by a mountainous district, which slopes towards it somewhat in the manner of a theatre. Here is the Phoenicon (or palm plantation), which contains various other trees of the cultivated kind, and producing excellent fruit; but its chief production is the palm tree. It is 100 stadia in length; the whole is watered with streams, and filled with dwellings. Here also is a palace and the garden of the balsamum. The latter is a shrub with an aromatic smell, resembling the cytisus and the terminthus. Incisions are made in the bark, and vessels are placed beneath to receive the sap, which is like oily milk. After it is collected in vessels, it becomes solid. It is an excellent remedy for headache, incipient suffusion of the eyes, and dimness of sight. It bears therefore a high price, especially as it is produced in no other place. This is the case also with the Phoenicon, which alone contains the caryotes palm, if we except the Babylonian plain, and the country above it towards the east: a large revenue is derived from the palms and balsamum; xylobalsamum is also used as a perfume. 17.1.15. The byblus and the Egyptian bean grow in the marshes and lakes; from the latter the ciborium is made. The stalks of the bean are nearly of equal height, and grow to the length of ten feet. The byblus is a bare stem, with a tuft on the top. But the bean puts out leaves and flowers in many parts, and bears a fruit similar to our bean, differing only in size and taste. The bean-grounds present an agreeable sight, and afford amusement to those who are disposed to recreate themselves with convivial feasts. These entertainments take place in boats with cabins; they enter the thickest part of the plantation, where they are overshadowed with the leaves, which are very large, and serve for drinking-cups and dishes, having a hollow which fits them for the purpose. They are found in great abundance in the shops in Alexandreia, where they are used as vessels. One of the sources of land revenue is the sale of these leaves. Such then is the nature of this bean.The byblus does not grow here in great abundance, for it is not cultivated. But it abounds in the lower parts of the Delta. There is one sort inferior to the other. The best is the hieratica. Some persons intending to augment the revenue, employed in this case a method which the Jews practised with the palm, especially the caryotic, and with the balsamum. In many places it is not allowed to be cultivated, and the price is enhanced by its rarity: the revenue is indeed thus increased, but the general consumption [of the article] is injured.

74. Jerome, De Locis Sanctis, 45.25-47.2 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 317

75. Dead Sea Scrolls, '11Q19=11Qtemple, 45.12-45.14 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

76. Dead Sea Scrolls, '4Q341=‘4Qtherapeia’, 0 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

77. Dead Sea Scrolls, '4Q395=4Qmmtb, 0 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

78. Dead Sea Scrolls, '4Q521=4Qapocmess, 0 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 316

79. Papyri, Cpj, 450, 77-79 Tagged with subjects: •nan Found in books: Salvesen et al (2020) 306

80. Dead Sea Scrolls, 4Q546, 0 Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 96

81. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •cairo genizah Found in books: Schiffman (1983) 148

18a. הוגה את השם באותיותיו והיכי עביד הכי והתנן אלו שאין להם חלק לעולם הבא האומר אין תורה מן השמים ואין תחיית המתים מן התורה אבא שאול אומר אף ההוגה את השם באותיותיו,להתלמד עבד כדתניא (דברים יח, ט) לא תלמד לעשות אבל אתה למד להבין ולהורות,אלא מאי טעמא אענש משום הוגה את השם בפרהסיא דהוי ועל אשתו להריגה דלא מיחה ביה מכאן אמרו כל מי שיש בידו למחות ואינו מוחה נענש עליו,ועל בתו לישב בקובה של זונות דאמר ר' יוחנן פעם אחת היתה בתו מהלכת לפני גדולי רומי אמרו כמה נאות פסיעותיה של ריבה זו מיד דקדקה בפסיעותיה והיינו דאמר ר' שמעון בן לקיש מאי דכתיב (תהלים מט, ו) עון עקבי יסבני עונות שאדם דש בעקביו בעולם הזה מסובין לו ליום הדין,בשעה שיצאו שלשתן צדקו עליהם את הדין הוא אמר (דברים לב, ד) הצור תמים פעלו [וגו'] ואשתו אמרה (דברים לב, ד) אל אמונה ואין עול בתו אמרה (ירמיהו לב, יט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי וגו' אמר רבי [כמה] גדולים צדיקים הללו שנזדמנו להן שלש מקראות של צדוק הדין בשעת צדוק הדין,תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך,אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא,אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי,אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו,הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני,אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו,אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור,יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,ברוריא דביתהו דר' מאיר ברתיה דר' חנינא בן תרדיון הואי אמרה לו זילא בי מלתא דיתבא אחתאי בקובה של זונות שקל תרקבא דדינרי ואזל אמר אי לא איתעביד בה איסורא מיתעביד ניסא אי עבדה איסורא לא איתעביד לה ניסא,אזל נקט נפשיה כחד פרשא אמר לה השמיעני לי אמרה ליה דשתנא אנא אמר לה מתרחנא מרתח אמרה לו נפישין טובא (ואיכא טובא הכא) דשפירן מינאי אמר ש"מ לא עבדה איסורא כל דאתי אמרה ליה הכי,אזל לגבי שומר דידה א"ל הבה ניהלה אמר ליה מיסתפינא ממלכותא אמר ליה שקול תרקבא דדינרא פלגא פלח ופלגא להוי לך א"ל וכי שלמי מאי איעביד א"ל אימא אלהא דמאיר ענני ומתצלת א"ל

18a. b pronounce the /b ineffable b name /b of God b with /b all of b its letters, /b i.e., as it is spelled. The Gemara asks: b And how could he do that? But didn’t we learn /b in the mishna ( i Sanhedrin /i 90a): b These /b are the people b who have no share in the World-to-Come: One who says /b that b the Torah is not from Heaven or /b that b there is no /b source b from the Torah /b for b the resurrection of the dead. Abba Shaul says: Also one who pronounces the /b ineffable b name /b as it is written, b with /b all of b its letters, /b has no share in the World-to-Come.,The Gemara answers: Rabbi Ḥanina ben Teradyon b did it to teach himself, as it is taught /b in a i baraita /i with regard to the prohibition against sorcery: b “You shall not learn to do” /b (Deuteronomy 18:9); this indicates: b But you may learn to understand and to teach. /b In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: b Rather, what is the reason /b that b he was punished? /b The Gemara answers: He was punished b because he would pronounce the /b ineffable b name /b of God b in public, /b instead of privately. b And his wife /b was condemned b to execution /b by decapitation b because she did not protest his /b doing so. b From here /b the Sages b stated: Anyone who has the capability to protest /b effectively the sinful conduct of another b and does not protest is punished for /b that person’s sin.,The Gemara asks: b And /b why was b his daughter /b condemned b to sit in a brothel? As Rabbi Yoḥa says: Once, the daughter of /b Rabbi Ḥanina ben Teradyon b was walking before the nobles of Rome, /b and they b said /b to each other: b How pleasant are the steps of this young woman. /b Upon hearing this, b she immediately took care /b to keep walking in such a fashion that b her steps /b would continue to be pleasing to them. b And this is /b the same as that b which Rabbi Shimon ben Lakish says: What /b is the meaning of that b which is written: “The iniquity of my heel encircles me” /b (Psalms 49:6)? It means that b the sins that a person tramples with one’s heel in this world, /b i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and b encircle him on the Day of Judgment. /b ,The Gemara relates: b When the three of them went out /b after being sentenced, b they accepted the /b justice of God’s b judgment. /b Rabbi Ḥanina ben Teradyon b said: “The Rock, His work is perfect; /b for all His ways are justice” (Deuteronomy 32:4). b And his wife said /b the continuation of the verse: b “A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the ways /b of the sons of men, to give every one according to his ways” (Jeremiah 32:19). b Rabbi /b Yehuda HaNasi b said: How great are these righteous people, that /b these b three verses, /b which speak b of /b the b acceptance of /b God’s b judgment, occurred to them at the time of accepting the /b righteousness of His b judgment. /b ,§ b The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him. /b Rabbi Yosei ben Kisma b said to him: Ḥanina my brother, do you not know that this nation has been given reign by /b a decree from b Heaven? /b The proof is b that /b Rome has b destroyed /b God’s b Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. /b Evidently, all of this is by Divine decree. b And /b yet b I heard about you that you sit and engage in Torah /b study, b and convene assemblies in public, and have /b a Torah b scroll placed in your lap, /b thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi Ḥanina ben Teradyon b said to him: Heaven will have mercy /b and protect me. Rabbi Yosei ben Kisma b said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if /b the Romans b will not burn /b both b you and /b your b Torah scroll by fire. /b Rabbi Ḥanina ben Teradyon b said to him: My teacher, what /b will become of b me? /b Am I destined b for life in the World-to-Come? /b ,Rabbi Yosei ben Kisma b said to him: Did any /b special b incident occur to you /b which might serve as an indication? Rabbi Ḥanina ben Teradyon b said to him: I confused /b my own b coins /b that I needed b for /b the festivities of b Purim with coins of charity, and I distributed them /b all b to the poor /b at my own expense. Rabbi Yosei ben Kisma b said to him: If /b that is b so, may my portion be of your portion, and may my lot be of your lot. /b ,The Sages b said: Not /b even b a few days /b passed b before Rabbi Yosei ben Kisma died /b of his illness, b and all of the Roman notables went to bury him, and /b they b eulogized him /b with b a great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torah /b study b and convening assemblies in public, with a Torah scroll placed in his lap. /b , b They brought him /b to be sentenced, b and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave /b his body b quickly, /b but he would die slowly and painfully. b His daughter said to him: Father, must I see you like this? /b Rabbi Ḥanina ben Teradyon b said to her: If I alone were being burned, it would be difficult for me, /b but b now that I am burning along with a Torah scroll, He who will seek /b retribution for b the insult /b accorded b to the Torah scroll will also seek /b retribution for b the insult /b accorded b to me. /b , b His students said to him: /b Our b teacher, what do you see? /b Rabbi Ḥanina ben Teradyon b said to them: /b I see the b parchment burning, but /b its b letters are flying /b to the heavens. They said to him: b You too should open your mouth and the fire will enter you, /b and you will die quickly. Rabbi Ḥanina ben Teradyon b said to them: It is preferable that He who gave /b me my soul b should take it away, and one should not harm oneself /b to speed his death., b The executioner [ i kaltzatoniri /i ] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, /b so that you will die sooner and suffer less, b will you bring me to the life of the World-to-Come? /b Rabbi Ḥanina ben Teradyon b said to /b the executioner: b Yes. /b The executioner said: b Take an oath for me, /b that what you say is true. Rabbi Ḥanina ben Teradyon b took /b the b oath for him, /b and the executioner b immediately increased the flame and took off the tufts of wool from his heart, /b causing b his soul /b to b leave /b his body b quickly. /b The executioner b too leaped and fell into the fire /b and died., b A Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come. /b Upon hearing this, b Rabbi /b Yehuda HaNasi b wept and said: There is /b one who b acquires his /b share in the b World /b -to-Come b in one moment, /b such as the executioner, b and there is /b one who b acquires his /b share in the b World /b -to-Come only b after many years /b of toil, such as Rabbi Ḥanina ben Teradyon.,§ The Gemara relates: b Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to /b Rabbi Meir: b It is a disrespectful matter for me that my sister is sitting in a brothel; /b you must do something to save her. Rabbi Meir b took a vessel [ i tarkeva /i ] /b full b of dinars and went. He said /b to himself: b If no transgression was committed with her, a miracle will be performed /b for her; b if she committed a transgression, no miracle will be performed for her. /b ,Rabbi Meir b went and dressed as /b a Roman b knight, /b and b said to her: Accede to my /b wishes, i.e., engage in intercourse with me. b She said to him: I am menstruating [ i dashtana /i ] /b and cannot. b He said to her: I will wait. She said to him: There are many /b women in the brothel, b and there are many /b women b here who are more beautiful than I. He said /b to himself: I can b conclude from /b her responses that b she did not commit a transgression, /b as b she /b presumably b said this to all who come. /b , b Rabbi Meir went over to her guard, /b and b said to him: Give her /b to me. The guard b said to him: I fear /b that if I do so, I will be punished b by the government. /b Rabbi Meir b said to him: Take /b this b vessel /b full b of dinars; give half /b to the government as a bribe, b and half will be for you. /b The guard b said to him: But when /b the money b is finished, what shall I do? /b Rabbi Meir b said to him: Say: God of Meir answer me! And you will be saved. /b The guard b said to him: /b

82. Pseudo-Tertullian, Topographia Terrae Sanctae, 19/145 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 314

83. Anon., Song Rabbah, §4 Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 642

84. Ostraka, O.Bodl. Dem., 686 Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 306

85. Piacenza Pilgrim, Itinerarium, 9/165, 14/169 Tagged with subjects: •nan Found in books: Taylor (2012) 315

86. Dead Sea Scrolls, 4Q543, None Tagged with subjects: •nan Found in books: Salvesen et al (2020) 96

87. Dead Sea Scrolls, 4Q545, None Tagged with subjects: •cairo genizah Found in books: Salvesen et al (2020) 96

89. Pseudo-Apuleius, Herbarius, 131 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 317

90. Anon., Soferim, 14.18 Tagged with subjects: •cairo genizah Found in books: Lieber (2014) 17

91. Solinus C. Julius, Collectanea Rerum Memorabilium, 35.1-35.12 Tagged with subjects: •cairo genizah •cairo genizah,medical texts of Found in books: Taylor (2012) 273, 314

Tiresias: The Ancient Mediterranean Religions Source Database