1. Hebrew Bible, 1 Samuel, 17.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 220| 17.4. "וַיִּקַּח מַקְלוֹ בְּיָדוֹ וַיִּבְחַר־לוֹ חֲמִשָּׁה חַלֻּקֵי־אֲבָנִים מִן־הַנַּחַל וַיָּשֶׂם אֹתָם בִּכְלִי הָרֹעִים אֲשֶׁר־לוֹ וּבַיַּלְקוּט וְקַלְּעוֹ בְיָדוֹ וַיִּגַּשׁ אֶל־הַפְּלִשְׁתִּי׃", 17.4. "וַיֵּצֵא אִישׁ־הַבֵּנַיִם מִמַּחֲנוֹת פְּלִשְׁתִּים גָּלְיָת שְׁמוֹ מִגַּת גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת׃", | 17.4. "And there went out a champion out of the camps of the Pelishtim, named Golyat, of Gat, whose height was six cubits and a span.", |
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2. Hebrew Bible, Ezekiel, 2.53, 44.26-44.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 220, 488| 44.26. "וְאַחֲרֵי טָהֳרָתוֹ שִׁבְעַת יָמִים יִסְפְּרוּ־לוֹ׃", 44.27. "וּבְיוֹם בֹּאוֹ אֶל־הַקֹּדֶשׁ אֶל־הֶחָצֵר הַפְּנִימִית לְשָׁרֵת בַּקֹּדֶשׁ יַקְרִיב חַטָּאתוֹ נְאֻם אֲדֹנָי יְהוִה׃", | 44.26. "And after he is cleansed, they shall reckon unto him seven days.", 44.27. "And in the day that he goeth into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin-offering, saith the Lord GOD.", |
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3. Hebrew Bible, Nehemiah, 7.55 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 220| 7.55. "בְּנֵי־בַרְקוֹס בְּנֵי־סִיסְרָא בְּנֵי־תָמַח׃", | 7.55. "the children of Barkos, the children of Sisera, the children of Temah;", |
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4. Herodotus, Histories, 3.57, 6.46-6.47 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cemeteries Found in books: Papazarkadas (2011) 229 | 3.57. When the Lacedaemonians were about to abandon them, the Samians who had brought an army against Polycrates sailed away too, and went to Siphnus; ,for they were in need of money; and the Siphnians were at this time very prosperous and the richest of the islanders, because of the gold and silver mines on the island. They were so wealthy that the treasure dedicated by them at Delphi , which is as rich as any there, was made from a tenth of their income; and they divided among themselves each year's income. ,Now when they were putting together the treasure they inquired of the oracle if their present prosperity was likely to last long; whereupon the priestess gave them this answer: , quote type="oracle" l met="dact" “When the prytaneum on Siphnus becomes white /l l And white-browed the market, then indeed a shrewd man is wanted /l l Beware a wooden force and a red herald.” /l /quote At this time the market-place and town-hall of Siphnus were adorned with Parian marble. 6.46. In the next year after this, Darius first sent a message bidding the Thasians, who were falsely reported by their neighbors to be planning rebellion, to destroy their walls and bring their ships to Abdera. ,Since they had been besieged by Histiaeus of Miletus and had great revenues, the Thasians had used their wealth to build ships of war and surround themselves with stronger walls. ,Their revenue came from the mainland and from the mines. About eighty talents on average came in from the gold-mines of the “Dug Forest”, and less from the mines of Thasos itself, yet so much that the Thasians, paying no tax on their crops, drew a yearly revenue from the mainland and the mines of two hundred talents on average, and three hundred when the revenue was greatest. 6.47. I myself have seen these mines; by far the most marvellous were those that were found by the Phoenicians who with Thasos colonized this island, which is now called after that Phoenician Thasos. ,These Phoenician mines are between the place called Aenyra and Coenyra in Thasos, opposite Samothrace; they are in a great hill that has been dug up in the searching. So much for that. The Thasians at the king's command destroyed their walls and brought all their ships to Abdera. |
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5. Septuagint, 1 Maccabees, 13.27-13.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •catacombs/cemeteries,s. sebastiano Found in books: Lampe (2003) 115 | 13.27. And Simon built a monument over the tomb of his father and his brothers; he made it high that it might be seen, with polished stone at the front and back. 13.28. He also erected seven pyramids, opposite one another, for his father and mother and four brothers. 13.29. And for the pyramids he devised an elaborate setting, erecting about them great columns, and upon the columns he put suits of armor for a permanent memorial, and beside the suits of armor carved ships, so that they could be seen by all who sail the sea. |
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| 6. Dead Sea Scrolls, 11Qt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hachlili (2005) 488 |
7. Septuagint, 2 Maccabees, 7.9-7.23, 12.38-12.45, 14.46 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 524 | 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.15. Next they brought forward the fifth and maltreated him." 7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.' 7.17. Keep on, and see how his mighty power will torture you and your descendants!' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 12.38. Then Judas assembled his army and went to the city of Adullam. As the seventh day was coming on, they purified themselves according to the custom, and they kept the sabbath there.' 12.39. On the next day, as by that time it had become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kinsmen in the sepulchres of their fathers.' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' 12.41. So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;' 12.42. and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.' 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.' 14.46. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.' |
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8. Septuagint, Ecclesiasticus (Siracides), 22.11-22.12, 38.16-38.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 481 | 22.11. Weep for the dead, for he lacks the light;and weep for the fool, for he lacks intelligence;weep less bitterly for the dead, for he has attained rest;but the life of the fool is worse than death. 22.11. A man who swears many oaths will be filled with iniquity,and the scourge will not leave his house;if he offends, his sin remains on him,and if he disregards it, he sins doubly;if he has sworn needlessly, he will not be justified,for his house will be filled with calamities. 22.12. Mourning for the dead lasts seven days,but for a fool or an ungodly man it lasts all his life. 22.12. There is an utterance which is comparable to death;may it never be found in the inheritance of Jacob!For all these errors will be far from the godly,and they will not wallow in sins. 38.16. My son, let your tears fall for the dead,and as one who is suffering grievously begin the lament. Lay out his body with the honor due him,and do not neglect his burial. 38.17. Let your weeping be bitter and your wailing fervent;observe the mourning according to his merit,for one day, or two, to avoid criticism;then be comforted for your sorrow. 38.18. For sorrow results in death,and sorrow of heart saps ones strength. 38.19. In calamity sorrow continues,and the life of the poor man weighs down his heart. 38.21. Do not forget, there is no coming back;you do the dead no good, and you injure yourself. 38.22. "Remember my doom, for yours is like it:yesterday it was mine, and today it is yours." 38.23. When the dead is at rest, let his remembrance cease,and be comforted for him when his spirit is departed. |
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9. Hebrew Bible, Daniel, 12.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 524| 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", | 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.", |
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10. Philo of Alexandria, On The Embassy To Gaius, 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,calepodio Found in books: Lampe (2003) 38 | 9. since he had thus succeeded to a ready-made inheritance of all good things, collected together as it were in one heap, namely, to numerous and vast treasures of money, and silver and gold, some in bullion, and some in coined money, and some again being devoted to articles of luxury, in drinking cups and other vessels, which are made for display and magnificence; and also countless hosts of troops, infantry, and cavalry, and naval forces, and revenues which were supplied in a never-ending stream as from a fountain; |
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| 11. Anon., Sibylline Oracles, 8.217 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,s. sebastiano Found in books: Lampe (2003) 29 |
12. New Testament, John, 11.44, 19.39-19.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 479, 481| 11.44. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει [ὁ] Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. 19.39. ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, φέρων ἕλιγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν. 19.40. ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. | 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. |
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13. New Testament, Matthew, 18.20, 27.59-27.61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catacombs/cemeteries •cemetery, cemeteries Found in books: Hachlili (2005) 479; Lampe (2003) 372| 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 27.59. καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ [ἐν] σινδόνι καθαρᾷ, 27.60. καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθεν. 27.61. Ἦν δὲ ἐκεῖ Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία καθήμεναι ἀπέναντι τοῦ τάφου. | 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 27.59. Joseph took the body, and wrapped it in a clean linen cloth, 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb. |
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14. New Testament, Mark, 15.46, 16.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 479| 15.46. καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν τῇ σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας, καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραντοῦ μνημείου. 16.1. Καὶ διαγενομένου τοῦ σαββάτου [ἡ] Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ [τοῦ] Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἱνα ἐλθοῦσαι ἀλείψωσιν αὐτόν. | 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. |
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15. Josephus Flavius, Jewish Antiquities, 15.196-15.200, 15.368-15.378, 16.182, 18.103 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cemetery, cemeteries •catacombs/cemeteries,s. sebastiano Found in books: Hachlili (2005) 220, 478, 479; Lampe (2003) 115 | 15.196. So when he had obtained such a kind reception, and had, beyond all his hopes, procured his crown to be more entirely and firmly settled upon him than ever by Caesar’s donation, as well as by that decree of the Romans, which Caesar took care to procure for his greater security, he conducted Caesar on his way to Egypt, and made presents, even beyond his ability, to both him and his friends, and in general behaved himself with great magimity. 15.197. He also desired that Caesar would not put to death one Alexander, who had been a companion of Antony; but Caesar had sworn to put him to death, and so he could not obtain that his petition. 15.198. And now he returned to Judea again with greater honor and assurance than ever, and affrighted those that had expectations to the contrary, as still acquiring from his very dangers greater splendor than before, by the favor of God to him. So he prepared for the reception of Caesar, as he was going out of Syria to invade Egypt; 15.199. and when he came, he entertained him at Ptolemais with all royal magnificence. He also bestowed presents on the army, and brought them provisions in abundance. He also proved to be one of Caesar’s most cordial friends, and put the army in array, and rode along with Caesar, and had a hundred and fifty men, well appointed in all respects, after a rich and sumptuous manner, for the better reception of him and his friends. 15.200. He also provided them with what they should want, as they passed over the dry desert, insomuch that they lacked neither wine nor water, which last the soldiers stood in the greatest need of; and besides, he presented Caesar with eight hundred talents, and procured to himself the good-will of them all, because he was assisting to them in a much greater and more splendid degree than the kingdom he had obtained could afford; 15.368. and as for those that could no way be reduced to acquiesce under his scheme of government, he prosecuted them all manner of ways; but for the rest of the multitude, he required that they should be obliged to take an oath of fidelity to him, and at the same time compelled them to swear that they would bear him good-will, and continue certainly so to do, in his management of the government; 15.369. and indeed a great part of them, either to please him, or out of fear of him, yielded to what he required of them; but for such as were of a more open and generous disposition, and had indignation at the force he used to them, he by one means or other made away, with them. 15.370. He endeavored also to persuade Pollio the Pharisee, and Sameas, and the greatest part of their scholars, to take the oath; but these would neither submit so to do, nor were they punished together with the rest, out of the reverence he bore to Pollio. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 16.182. where two of his guards were slain, by a flame that burst out upon those that went in, as the report was. So he was terribly affrighted, and went out, and built a propitiatory monument of that fright he had been in; and this of white stone, at the mouth of the sepulcher, and that at great expense also. 18.103. Artabanus also, not long afterward, sent his son Darius as an hostage, with many presents, among which there was a man seven cubits tall, a Jew he was by birth, and his name was Eleazar, who, for his tallness, was called a giant. |
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16. Josephus Flavius, Jewish War, 1.673, 4.450-4.451, 5.144 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 478, 479, 521 | 1.673. but the rest of the army went foremost, armed, and following their captains and officers in a regular manner; after whom five hundred of his domestic servants and freedmen followed, with sweet spices in their hands: and the body was carried two hundred furlongs, to Herodium, where he had given order to be buried. And this shall suffice for the conclusion of the life of Herod. 4.450. and on the day following he came to Jericho; on which day Trajan, one of his commanders, joined him with the forces he brought out of Perea, all the places beyond Jordan being subdued already. 4.451. 2. Hereupon a great multitude prevented their approach, and came out of Jericho, and fled to those mountainous parts that lay over against Jerusalem, while that part which was left behind was in a great measure destroyed; 5.144. Now that wall began on the north, at the tower called “Hippicus,” and extended as far as the “Xistus,” a place so called, and then, joining to the council-house, ended at the west cloister of the temple. |
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17. Josephus Flavius, Against Apion, 2.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 524 | 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. |
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| 18. Juvenal, Satires, 3.11, 4.94 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries,jewish •catacombs/cemeteries,monteverde (jewish) •catacombs/cemeteries,priscilla Found in books: Lampe (2003) 39, 40, 204 |
| 19. Martial, Epigrams, 1.41, 6.93, 12.59 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 50 |
| 20. Martial, Epigrams, 1.41, 6.93, 12.59 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 50 |
21. Mishnah, Kilayim, 9.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 481| 9.4. "תַּכְרִיכֵי הַמֵּת וּמַרְדַּעַת שֶׁל חֲמוֹר, אֵין בָּהֶם מִשּׁוּם כִּלְאָיִם. לֹא יִתֵּן הַמַּרְדַּעַת עַל כְּתֵפוֹ, אֲפִלּוּ לְהוֹצִיא עָלֶיהָ זֶבֶל: \n", | 9.4. "Shrouds for the dead, and the packsaddle of a donkey are not subject to the law of kilayim. One may not [however] place a packsaddle [made of kilayim] on one’s shoulder even for the purpose of carrying dung out on it.", |
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| 22. Mishnah, Maasrot, 5.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 481 |
23. Mishnah, Middot, 2.3-2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 172| 2.3. "לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב: \n", 2.4. "כָּל הַכְּתָלִים שֶׁהָיוּ שָׁם, הָיוּ גְבוֹהִים, חוּץ מִכֹּתֶל הַמִּזְרָחִי, שֶׁהַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה עוֹמֵד בְּרֹאשׁ הַר הַמִּשְׁחָה, וּמִתְכַּוֵּן וְרוֹאֶה בְפִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּיַת הַדָּם: \n" | 2.3. "Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.", 2.4. "All the walls that were there [in the Temple] were high except the eastern wall, for the priest who burned the red heifer would stand on the top of the Mount of Olives and direct his gaze carefully see the opening of the Sanctuary at the time of the sprinkling of the blood." |
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24. Mishnah, Oholot, 2.4, 17.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 64, 476| 2.4. "הַגּוֹלֵל וְהַדּוֹפֵק מְטַמְּאִין בְּמַגָּע וּבְאֹהֶל, וְאֵינָן מְטַמְּאִין בְּמַשָּׂא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְטַמְּאִין בְּמַשָּׂא. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִם יֵשׁ תַּחְתֵּיהֶן עֲפַר קְבָרוֹת, מְטַמְּאִין בְּמַשָּׂא. וְאִם לָאו, אֵינָן מְטַמְּאִין בְּמַשָּׂא. אֵיזֶהוּ הַדּוֹפֵק, אֶת שֶׁהַגּוֹלֵל נִשְׁעָן עָלָיו. אֲבָל דּוֹפֵק דּוֹפְקִין, טָהוֹר: \n", 17.5. "שָׂדֶה שֶׁאָבַד קֶבֶר בְּתוֹכָהּ, וּבָנָה בָהּ בַּיִת וַעֲלִיָּה עַל גַּבָּיו, אִם הָיְתָה פִתְחָהּ שֶׁל עֲלִיָּה מְכֻוָּן כְּנֶגֶד פִּתְחוֹ שֶׁל בַּיִת, עֲלִיָּה טְהוֹרָה. וְאִם לָאו, עֲלִיָּה טְמֵאָה. עֲפַר בֵּית הַפְּרָס וַעֲפַר חוּצָה לָאָרֶץ שֶׁבָּא בְיָרָק, מִצְטָרְפִין כְּחוֹתַם הַמַּרְצוּפִים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיִּהְיֶה בְמָקוֹם אֶחָד כְּחוֹתַם הַמַּרְצוּפִין. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה שֶׁהָיוּ אִגְּרוֹת בָּאוֹת מִמְּדִינַת הַיָּם לִבְנֵי כֹהֲנִים גְּדוֹלִים, וְהָיוּ בָהֶם כִּסְאָה וּכְסָאתַיִם חוֹתָמוֹת, וְלֹא חָשׁוּ לָהֶם חֲכָמִים מִשּׁוּם טֻמְאָה: \n", | 2.4. "The covering stone and the buttressing stone [of a grave] defile by contact and overshadowing but not by carriage. Rabbi Eliezer says: they do defile by carriage. Rabbi Joshua says: if there is grave dust beneath them, they defile by carriage, but if not they do not defile by carriage. What is the buttressing stone? That upon which the covering stone is supported. But the stone that serves as buttress to the buttressing stone is clean.", 17.5. "[With regard to] a field in which a grave had been lost, and upon which a house had been built with an upper story above it: If the entrance of the upper room was directly above the entrance of the house, the upper story remains clean; But if not the upper story becomes unclean. [With regard to] soil from a bet peras, or soil from a foreign country that came in with vegetables, the pieces of the soil combine together [to transmit impurity if they form a portion] the size of a packing-bag seal, the words of Rabbi Eliezer; But the sages say: there must be one portion of the size of a packing-bag seal. Rabbi Judah says: It happened once that letters came from overseas for the sons of the high priests and they had on them about a se'ah or two se'ahs of seals [of dirt], but the sages were not concerned on account of uncleanness.", |
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25. Mishnah, Sanhedrin, 6.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 483| 6.6. "נִתְעַכֵּל הַבָּשָׂר, מְלַקְּטִין אֶת הָעֲצָמוֹת וְקוֹבְרִין אוֹתָן בִּמְקוֹמָן. וְהַקְּרוֹבִים בָּאִים וְשׁוֹאֲלִין בִּשְׁלוֹם הַדַּיָּנִים וּבִשְׁלוֹם הָעֵדִים, כְּלוֹמַר שֶׁאֵין בְּלִבֵּנוּ עֲלֵיכֶם כְּלוּם, שֶׁדִּין אֱמֶת דַּנְתֶּם. וְלֹא הָיוּ מִתְאַבְּלִין, אֲבָל אוֹנְנִין, שֶׁאֵין אֲנִינוּת אֶלָּא בַלֵּב: \n", | 6.6. "When the flesh was completely decomposed, the bones were gathered and buried in their proper place. The relatives then came and greeted the judges and witnesses, as if to say, we have no [ill feelings] against you, for you gave a true judgment. And they observed no mourning rites but grieved [for him], for grief is in the heart alone.", |
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26. Mishnah, Shabbat, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 459| 6.2. "לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת: \n", | 6.2. "A man may not go out with a nail-studded sandal, Nor with a single [sandal] if he has no wound on his foot; Nor with tefillin, Nor with an amulet, if it is not from an expert; Nor with a breastplate, Nor with a helmet; Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.", |
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27. Mishnah, Yoma, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 172| 3.6. "הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיְתָה. פָּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר, פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו: \n", | 3.6. "They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet.", |
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28. Mishnah, Yadayim, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 10, 450| 4.7. "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם: \n", | 4.7. "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?", |
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29. New Testament, Acts, 2.42-2.47, 4.32-4.37, 5.6-5.10, 9.36-9.37, 12.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries •cemetery, cemeteries Found in books: Hachlili (2005) 479; Lampe (2003) 370| 2.42. ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. 2.43. Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλὰ δὲ τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο. 2.44. πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά, 2.45. καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν· 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 2.47. αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σωζομένους καθʼ ἡμέραν ἐπὶ τὸ αὐτό. 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 4.33. καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τοῦ κυρίου Ἰησοῦ τῆς ἀναστάσεως, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς. 4.34. οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων 4.35. καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν. 4.36. Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον Υἱὸς Παρακλήσεως, Λευείτης, Κύπριος τῷ γένει, 4.37. ὑπάρχοντος αὐτῷ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν παρὰ τοὺς πόδας τῶν ἀποστόλων. 5.6. καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. 5.7. Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. 5.8. ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν Ναί, τοσούτου. 5.9. ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε. 5.10. ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. 9.36. Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβειθά, ἣ διερμηνευομένη λέγεται Δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. 9.37. ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν ἐν ὑπερῴῳ. 12.12. συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. | 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold, 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race, 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. |
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30. New Testament, Galatians, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 370| 6.6. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. | 6.6. But let him who is taught in the word share all goodthings with him who teaches. |
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31. New Testament, Luke, 23.56, 24.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 479| 23.56. ὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα καὶ μύρα. Καὶ τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν, 24.1. τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθαν φέρουσαι ἃ ἡτοίμασαν ἀρώματα. | 23.56. They returned, and prepared spices and ointments. On the Sabbath they rested according to the commandment. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. |
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32. Mishnah, Bava Batra, 2.9, 6.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •document burial and preservation, and scroll cemeteries •cemetery, cemeteries Found in books: Hachlili (2005) 10, 15; Taylor (2012) 290| 2.9. מַרְחִיקִין אֶת הַנְּבֵלוֹת וְאֶת הַקְּבָרוֹת וְאֶת הַבֻּרְסְקִי מִן הָעִיר חֲמִשִּׁים אַמָּה. אֵין עוֹשִׂין בֻּרְסְקִי אֶלָּא לְמִזְרַח הָעִיר. רַבִּי עֲקִיבָא אוֹמֵר, לְכָל רוּחַ הוּא עוֹשֶׂה, חוּץ מִמַּעֲרָבָהּ, וּמַרְחִיק חֲמִשִּׁים אַמָּה. 6.7. מִי שֶׁהָיְתָה דֶרֶךְ הָרַבִּים עוֹבֶרֶת בְּתוֹךְ שָׂדֵהוּ, נְטָלָהּ וְנָתַן לָהֶם מִן הַצַּד, מַה שֶּׁנָּתַן נָתַן, וְשֶׁלּוֹ לֹא הִגִּיעוֹ. דֶּרֶךְ הַיָּחִיד, אַרְבַּע אַמּוֹת. דֶּרֶךְ הָרַבִּים, שֵׁשׁ עֶשְׂרֵה אַמָּה. דֶּרֶךְ הַמֶּלֶךְ, אֵין לָהּ שִׁעוּר. דֶּרֶךְ הַקֶּבֶר, אֵין לָהּ שִׁעוּר. הַמַּעֲמָד, דַּיָּנֵי צִפּוֹרִי אָמְרוּ, בֵּית אַרְבַּעַת קַבִּין. | 2.9. "Animal carcasses, graves and tanneries must be distanced fifty cubits from a town. A tannery may be set up only to the east of a town. Rabbi Akiva says: “It may be set up on any side save the west, and it must be distanced fifty cubits [from the town].", 6.7. "If a public path passed through a man’s field and he took it and gave them [another path] by the side of the field, what he has given he has given and what he has taken for himself does not become his. A private path is four cubits. A public path is sixteen cubits. The king’s path has no prescribed measure. The path to a grave has no prescribed measure. The halting places, according to the judges of Tzippori, should be four kab’s space of ground.", |
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| 33. Seneca The Younger, De Consolatione Ad Helviam, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catacombs/cemeteries,callistus Found in books: Lampe (2003) 143 |
| 34. Pliny The Elder, Natural History, a b c d\n0 5.15 70-3 5.15 70 5 15 70 (1st cent. CE - 1st cent. CE) Tagged with subjects: •document burial and preservation, and scroll cemeteries Found in books: Taylor (2012) 273 |
| 35. Tosefta, Oholot, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 476 |
| 36. Suetonius, Iulius, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries,priscilla Found in books: Lampe (2003) 204 |
| 37. Suetonius, Vespasianus, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries,priscilla Found in books: Lampe (2003) 204 |
| 38. Tosefta, Niddah, 9.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 481 |
39. Clement of Rome, 1 Clement, 3.2, 6.1, 23.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 144| 3.2. ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία. 6.1. Τούτοις τοῖς ἀνδράσιν ὁσίως πολιτευσαμένοις συνηθροίσθη πολὺ πλῆθος ἐκλεκτῶν, οἵτινες πολλαῖς αἰκίαις καὶ βασάνοις LK perhaps imply polla\s ai)ki/as kai\ basa/noui. διὰ ζῆλος παθόντες ὑπόδειγμα κάλλιστον ἐγένοντο ἐν ἡμῖν. 23.1. Ὁ οἰκτίρμων κατὰ πάντα καὶ εὐεργετικὸς πατὴρ ἔχει σπλάγχνα ἐπὶ τοὺς φοβουμένους αὐτόν, ἠπίως τε καὶ προσηνῶς τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοιᾳ. | |
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40. Tosefta, Nedarim, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 481| 2.7. "אין בין המודר הנאה מחבירו סתם למודר הימנו מאכל אלא דריסת הרגל וכלים שאין עושין בהן אוכל נפש [המודר] הנאה מחבירו ומת מביא לו ארון ותכריכין חלילין ומקוננות שאין הנאה למתים [מעדות עדות ממון ועדות נפשות] חולה נכנס לבקרו היה לו חולה אינו נכנס ומבקרו [ושואל בשלומו] היה כהן זורק עליו דם חטאתו ודם אשמו מפני דרכי שלום ורוחץ עמו במרחץ וישן עמו במטה [ר' יהודה אומר על הקטנה בימות החמה ועל הגדולה בימות הגשמים] רוחץ עמו באמבטי גדולה ומזיע עמו במרחץ קטנה.", | |
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41. Justin, First Apology, 67 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 372 | 67. And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. |
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42. Cassius Dio, Roman History, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 120 | 54.16.2. And since among the nobility there were far more males than females, he allowed all who wished, except the senators, to marry freedwomen, and ordered that their offspring should be held legitimate. |
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43. Irenaeus, Refutation of All Heresies, 1.13, 1.15.1, 1.18.4, 9.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,cava della rossa •catacombs/cemeteries,priscilla •catacombs/cemeteries,callistus Found in books: Lampe (2003) 26, 311 | 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 9.12. Inasmuch as (Elchasai) considers, then, that it would be an insult to reason that these mighty and ineffable mysteries should be trampled under foot, or that they should be committed to many, he advises that as valuable pearls Matthew 7:6 they should be preserved, expressing himself thus: Do not recite this account to all men, and guard carefully these precepts, because all men are not faithful, nor are all women straightforward. Books containing these (tenets), however, neither the wise men of the Egyptians secreted in shrines, nor did Pythagoras, a sage of the Greeks, conceal them there. For if at that time Elchasai had happened to live, what necessity would there be that Pythagoras, or Thales, or Solon, or the wise Plato, or even the rest of the sages of the Greeks, should become disciples of the Egyptian priests, when they could obtain possession of such and such wisdom from Alcibiades, as the most astonishing interpreter of that wretched Elchasai? The statements, therefore, that have been made for the purpose of attaining a knowledge of the madness of these, would seem sufficient for those endued with sound mind. And so it is, that it has not appeared expedient to quote more of their formularies, seeing that these are very numerous and ridiculous. Since, however, we have not omitted those practices that have risen up in our own day, and have not been silent as regards those prevalent before our time, it seems proper, in order that we may pass through all their systems, and leave nothing untold, to state what also are the (customs) of the Jews, and what are the diversities of opinion among them, for I imagine that these as yet remain behind for our consideration. Now, when I have broken silence on these points, I shall pass on to the demonstration of the Doctrine of the Truth, in order that, after the lengthened argumentative straggle against all heresies, we, devoutly pressing forward towards the kingdom's crown, and believing the truth, may not be unsettled. |
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| 44. Clement of Alexandria, Christ The Educator, 3.59.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,s. sebastiano Found in books: Lampe (2003) 30 |
45. Hippolytus, Refutation of All Heresies, 7.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,calepodio •catacombs/cemeteries,callistus •catacombs/cemeteries,pretestato •catacombs/cemeteries,priscilla •catacombs/cemeteries,s. sebastiano Found in books: Lampe (2003) 29, 30, 31, 35 | 7.11. When, therefore, a first and second ascension of the Sonship took place, and the Holy Spirit itself also remained after the mode mentioned, the firmament was placed between the super-mundane (spaces) and the world. For existing things were distributed by Basilides into two continuous and primary divisions, and are, according to him, denominated partly in a certain (respect) world, and partly in a certain (respect) super-mundane (spaces). But the spirit, a line of demarcation between the world and super-mundane (spaces), is that which is both holy, and has abiding in itself the savour of Sonship. While, therefore, the firmament which is above the heaven is coining into existence, there burst forth, and was begotten from the cosmical Seed, and the conglomeration of all germs, the Great Archon (and) Head of the world, (who constitutes) a certain (species of) beauty, and magnitude, and indissoluble power. For, says he, he is more ineffable than ineffable entities, and more potent than potent ones, and more wise than wise ones, and superior to all the beautiful ones whatever you could mention. This (Archon), when begotten, raised Himself up and soared aloft, and was carried up entire as far as the firmament. And there He paused, supposing the firmament to be the termination of His ascension and elevation, and considering that there existed nothing at all beyond these. And than all the subjacent (entities) whatsoever there were among them which remained mundane, He became more wise, more powerful, more comely, more lustrous, (in fact,) pre-eminent for beauty above any entities you could mention with the exception of the Sonship alone, which is still left in the (conglomeration of) all germs. For he was not aware that there is (a Sonship) wiser and more powerful, and better than Himself. Therefore imagining Himself to be Lord, and Governor, and a wise Master Builder, He turns Himself to (the work of) the creation of every object in the cosmical system. And first, he deemed it proper not to be alone, but made unto Himself, and generated from adjacent (entities), a Son far superior to Him self, and wiser. For all these things had the non-existent Deity previously determined upon, when He cast down the (conglomeration of) all germs. Beholding, therefore, the Son, He was seized with astonishment, and loved (Him), and was struck with amazement. For some beauty of this description appeared to the Great Archon to belong to the Son, and the Archon caused Him to sit on his right (hand). This is, according to these (heretics), what is denominated the Ogdoad, where the Great Archon has his throne. The entire celestial creation, then, that is, the Aether, He Himself, the Great Wise Demiurge formed. The Son, however, begotten of this (Archon), operates in Him, and offered Him suggestions, being endued with far greater wisdom than the Demiurge Himself. |
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46. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,callistus Found in books: Lampe (2003) 130, 370 | 39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi , and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.] |
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47. Tertullian, To Scapula, 3-5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 371 | 5. Your cruelty is our glory. Only see you to it, that in having such things as these to endure, we do not feel ourselves constrained to rush forth to the combat, if only to prove that we have no dread of them, but on the contrary, even invite their infliction. When Arrius Antoninus was driving things hard in Asia, the whole Christians of the province, in one united band, presented themselves before his judgment-seat; on which, ordering a few to be led forth to execution, he said to the rest, O miserable men, if you wish to die, you have precipices or halters. If we should take it into our heads to do the same thing here, what will you make of so many thousands, of such a multitude of men and women, persons of every sex and every age and every rank, when they present themselves before you? How many fires, how many swords will be required? What will be the anguish of Carthage itself, which you will have to decimate, as each one recognises there his relatives and companions, as he sees there it may be men of your own order, and noble ladies, and all the leading persons of the city, and either kinsmen or friends of those of your own circle? Spare yourself, if not us poor Christians! Spare Carthage, if not yourself! Spare the province, which the indication of your purpose has subjected to the threats and extortions at once of the soldiers and of private enemies. We have no master but God. He is before you, and cannot be hidden from you, but to Him you can do no injury. But those whom you regard as masters are only men, and one day they themselves must die. Yet still this community will be undying, for be assured that just in the time of its seeming overthrow it is built up into greater power. For all who witness the noble patience of its martyrs, as struck with misgivings, are inflamed with desire to examine into the matter in question; and as soon as they come to know the truth, they straightway enrol themselves its disciples. |
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| 48. Palestinian Talmud, Moed Qatan, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hachlili (2005) 483 |
| 49. Palestinian Talmud, Nazir, 17.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 10 |
50. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 290| 25a. שעושה אותו גלל: , big strongמתני׳ /strong /big מרחיקין את הנבלות ואת הקברות ואת הבורסקי מן העיר חמשים אמה אין עושין בורסקי אלא למזרח העיר רבי עקיבא אומר לכל רוח הוא עושה חוץ ממערבה ומרחיק חמשים אמה ומרחיקין את המשרה מן הירק ואת הכרישין מן הבצלים ואת החרדל מן הדבורים ורבי יוסי מתיר בחרדל: , big strongגמ׳ /strong /big איבעיא להו ר' עקיבא היכי קאמר לכל רוח הוא עושה וסומך חוץ ממערבה דמרחיק נ' אמה ועושה או דלמא לכל רוח הוא עושה ומרחיק חמשים אמה חוץ ממערבה דאינו עושה כלל,תא שמע דתניא ר"ע אומר לכל רוח הוא עושה ומרחיק חמשים אמה חוץ ממערבה דאינו עושה כל עיקר מפני שהיא תדירא,א"ל רבא לרב נחמן מאי תדירא אילימא תדירא ברוחות והא אמר רב חנן בר אבא אמר רב ד' רוחות מנשבות בכל יום ורוח צפונית עם כולן שאילמלא כן אין העולם מתקיים אפילו שעה אחת ורוח דרומית קשה מכולן ואילמלא בן נץ שמעמידה מחרבת את העולם שנאמר (איוב לט, כו) המבינתך יאבר נץ יפרוש כנפיו לתימן,אלא מאי תדירא תדירא בשכינה דאריב"ל בואו ונחזיק טובה לאבותינו שהודיעו מקום תפלה דכתיב (נחמיה ט, ו) וצבא השמים לך משתחוים,מתקיף לה רב אחא בר יעקב ודלמא כעבד שנוטל פרס מרבו וחוזר לאחוריו ומשתחוה קשיא,ורבי אושעיא סבר שכינה בכל מקום דאמר רבי אושעיא מאי דכתיב (נחמיה ט, ו) אתה הוא ה' לבדך אתה עשית את השמים וגו' שלוחיך לא כשלוחי בשר ודם שלוחי בשר ודם ממקום שמשתלחים לשם מחזירים שליחותן אבל שלוחיך למקום שמשתלחין משם מחזירין שליחותן שנאמר (איוב לח, לה) התשלח ברקים וילכו ויאמרו לך הננו יבואו ויאמרו לא נאמר אלא וילכו ויאמרו מלמד שהשכינה בכל מקום,ואף רבי ישמעאל סבר שכינה בכל מקום דתנא דבי רבי ישמעאל מנין ששכינה בכל מקום שנאמר (זכריה ב, ז) הנה המלאך הדובר בי יוצא ומלאך אחר יוצא לקראתו אחריו לא נאמר אלא לקראתו מלמד ששכינה בכל מקום,ואף רב ששת סבר שכינה בכל מקום דא"ל רב ששת לשמעיה לכל רוחתא אוקמן לבר ממזרח ולאו משום דלית ביה שכינה אלא משום דמורו בה מיני,ורבי אבהו אמר שכינה במערב דא"ר אבהו מאי אוריה אויר יה,אמר רב יהודה מאי דכתיב (דברים לב, ב) יערוף כמטר לקחי זו רוח מערבית שבאה מערפו של עולם,תזל כטל אמרתי זו רוח צפונית שמזלת את הזהב וכן הוא אומר (ישעיהו מו, ו) הזלים זהב מכיס,כשעירים עלי דשא זו רוח מזרחית שמסערת את כל העולם כשעיר וכרביבים עלי עשב זו רוח דרומית שהיא מעלה רביבים ומגדלת עשבים,תניא ר"א אומר עולם | 25a. b he turns it /b into b manure, /b i.e., the chaff acts like manure, and an excessive amount of manure damages the seeds., strong MISHNA: /strong b One must distance /b animal b carcasses, and graves, and a tannery [ i haburseki /i ], /b a place where hides are processed, b fifty cubits from the city. One may establish a tannery only on the east side of the city, /b because winds usually blow from the west and the foul smells would therefore be blown away from the residential area. b Rabbi Akiva says: One may establish /b a tannery b on any side /b of a city b except for the west, /b as the winds blowing from that direction will bring the odors into the city, b and one must distance /b it b fifty cubits /b from the city. b One must distance from vegetables water in which flax is steeped, /b because this water ruins them; b and /b likewise one must distance b leeks from onions, and mustard from bees. And Rabbi Yosei permits /b one not to do so in the case b of mustard. /b , strong GEMARA: /strong b A dilemma was raised before /b the Sages: With regard to b what /b case b is Rabbi Akiva speaking? /b Did he mean that b one may establish /b a tannery b on any side /b of a city, b and /b one may even b place /b the tannery b close /b to the city, b except for the west side, /b where b one must establish it at a distance of fifty cubits? Or perhaps /b he meant that b one may establish /b a tannery b on any side and distance it fifty cubits, except for the west side, /b where one b may not establish /b a tannery b at all. /b ,The Gemara cites a proof: b Come /b and b hear, as it is taught /b in a i baraita /i : b Rabbi Akiva says /b that b one may establish /b a tannery b on any side /b of the city b and distance it fifty cubits, except for the west side, /b where one b may not establish /b a tannery b at all, because /b the western wind is b frequent. /b ,§ With regard to the last statement of the i baraita /i , b Rava said to Rav Naḥman: What /b does b frequent /b mean in this context? b If we say /b it means b frequent among the winds, /b i.e., this wind blows all the time, that is difficult. b But doesn’t Rav Ḥa bar Abba say /b that b Rav says: Four winds blow every day /b from different directions, b and the northern wind /b blows b with each of /b the other three; b as, if this were not so, /b i.e., if it did not blow, b the world would not exist for even one hour, /b as the northern wind is pleasant and tempers the bitter effects of the other winds. b And the southern wind /b is b harsher than all of them, and were it not /b for the angel named b i Ben Netz /i , /b who b stops it /b from blowing even harder, it would b destroy the /b entire b world, as it is stated: “Does the hawk [ i netz /i ] soar by your wisdom, and stretch her wings toward the south?” /b (Job 39:26). This indicates that the northern wind is the most constant, not the western wind., b Rather, what /b is the meaning of b frequent? /b It means b frequent with the Divine Presence, /b i.e., the Divine Presence is found on the western side, and therefore it is inappropriate to set up a tannery there with its foul odors. b As Rabbi Yehoshua ben Levi says: Come and let us be grateful to our ancestors who revealed /b to us b the place of prayer, as it is written: “And the hosts of heaven bow down to You” /b (Nehemiah 9:6). Since the celestial bodies move from east to west, they bow in that direction, which indicates that the Divine Presence is in the west., b Rav Aḥa bar Ya’akov objects to this: But perhaps /b the celestial bodies are b like a servant who receives a gift from his master and walks backward /b while b bowing. /b If so, the Divine Presence is in the east and the celestial bodies are moving backward. The Gemara comments: Indeed, this is b difficult, /b i.e., the verse does not provide a definitive proof.,The Gemara comments: b And Rabbi Oshaya holds /b that b the Divine Presence /b is found b in every place, as Rabbi Oshaya says: What /b is the meaning of that b which is written: “You are the Lord, even You alone, You have made heaven… /b You preserve them all alive and the hosts of heaven bow down to You” (Nehemiah 9:6)? This indicates that b Your messengers are not like the messengers of flesh and blood. The messengers of flesh and blood return to the place from where they were sent /b to report on b their mission. But Your messengers return /b and report on b their mission from the /b very same b place /b to b which they are sent, as it is stated “Can you send forth lightnings, that they may go out and say to you: Here we are?” /b (Job 38:35). The verse b does not state: They will come and say, /b i.e., they do not return to their point of departure, b but: “They may go out and say,” /b which b teaches that the Divine Presence /b is found b in every place. /b ,The Gemara comments: b And Rabbi Yishmael, too, holds /b that b the Divine Presence /b is b in every place, as /b one of the Sages of b the school of Rabbi Yishmael taught: From where /b is it derived b that the Divine Presence /b is b in every place? As it is stated: “And behold the angel who spoke with me went forth, and another angel went out to meet him” /b (Zechariah 2:7). Although both angels were coming from the Divine Presence, the verse b does not state: After him, but: “To meet him,” /b which b teaches that the Divine Presence /b is b in every place, /b and therefore the angels depart for their missions from every place., b And Rav Sheshet, too, holds /b that b the Divine Presence /b is b in every place, as Rav Sheshet said to his servant: Set me facing any direction /b to pray b except for the east. /b Rav Sheshet, who was blind, required the assistance of his aide to prepare for prayer. He explained to his servant: b And /b the reason I do not wish to face east is b not because it does not contain the Divine Presence, but because the heretics instruct /b people to pray b in that /b direction., b But Rabbi Abbahu says: The Divine Presence /b is b in the west, as Rabbi Abbahu says: What /b is the meaning of b i oriyya /i , /b which is a name for the west? It means b the air of God [ i avir Yah /i ], /b i.e., this is the place of the Divine Presence.,The Gemara cites a statement connected to the four winds. b Rav Yehuda said: What /b is the meaning of that b which is written: “My doctrine shall drop as the rain, /b my speech shall distill as the dew; as the small rain upon the tender growth, and as the showers upon the herb” (Deuteronomy 32:2)? “My doctrine shall drop [ i ya’arof /i ] as the rain”; b this is the western wind, which comes from the back of [ i me’orpo /i ] the world, /b as the west is also referred to as the back., b “My speech shall distill [ i tizzal /i ] as the dew”; this is the northern wind, which /b brings dry air that reduces the rain and grain and thereby b devalues [ i mazzelet /i ] gold. /b When grain crops are reduced their price appreciates, and consequently the value of gold decreases. b And in addition, it says: “You who lavish [ i hazzalim /i ] gold out of the bag” /b (Isaiah 46:6)., b “As the small rain [ i kisirim /i ] upon the tender growth”; this is the eastern wind that rages through [ i maseret /i ] the entire world like a demon [ i sa’ir /i ] /b when it blows strongly. b “And as the showers upon the herb”; this is the southern wind, which raises showers and causes herbs to grow. /b , b It is taught /b in a i baraita /i that b Rabbi Eliezer says: /b The b world /b |
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51. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 10, 450| 13b. רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר [הגמל] וכל שכן תחת גמל [עצמו] והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר' [צדוק] אומר אף בבית המשתה עושים אותם סניפין,[אמר מר] יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר [צדוק] אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא [בפתקא] ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן [שמעון בן] גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו [לרבן שמעון ב"ג] רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה | 13b. b Rav Pappa said: They gnaw even on the handle of a hoe. /b ,§ b The Sages taught /b in a i baraita /i : There are b five factors /b that b cause /b one to b forget /b his Torah b study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to /b eating b olives, and one who drinks water that remains from washing, and one who washes his feet /b with b this /b foot b atop that /b foot. b And some say: Also one who places his garments under his head. /b Correspondingly, there are b five factors /b that b restore /b forgotten Torah b study: /b Eating b bread baked on coals and all the more so /b one who warms himself with the heat of the b coals themselves, and one who eats a hard-boiled egg [ i beitza megulgelet /i ] without salt, and one who is accustomed to /b eating b olive oil, and one who is accustomed to /b drinking b wine and /b smelling b spices, and one who drinks water that remains from /b kneading b dough. And some say: Also one who dips his finger in salt and eats /b it.,The Gemara elaborates on the i baraita /i : b One who is accustomed to /b eating b olive oil /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Just as /b eating b an olive causes /b one b to forget seventy years’ worth of /b Torah b study, olive oil restores seventy years’ worth of /b Torah b study. /b ,The i baraita /i continues: b And one who is accustomed to /b drinking b wine and /b smelling b spices /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rava, as Rava said: Wine and spices rendered me wise. /b ,The i baraita /i continues: b One who dips his finger in salt /b and eats it restores forgotten Torah study. b Reish Lakish says: And /b that is the case b with regard to one /b finger. The Gemara notes: This is b parallel to /b a dispute between b i tanna’im /i . Rabbi Yehuda says: One /b finger b but not two. Rabbi Yosei says: Two /b fingers b but not three. And your mnemonic /b for the fact that the dispute is between one and two fingers is b i kemitza /i , /b i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other., b Ten factors are detrimental for /b Torah b study: One who passes beneath the bit of the camel, and all the more so /b one who passes b beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath /b a place where there is the b foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed /b for b forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from i zuhama listeron /i , /b a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; b and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on /b the stone of b a grave. /b ,§ b The Sages taught /b in a i baraita /i : b When the i Nasi /i /b of the Sanhedrin b enters, all the people stand and they do not sit until he says to them: Sit. When the deputy i Nasi /i /b of the Sanhedrin b enters, /b the people b form for him one row from here, /b on this side of the path that he takes, b and one row from there, /b on the other side of it, in a display of deference, b until he sits in his place, /b and then they may be seated. b When the i Ḥakham /i , /b who is ranked third among the members of the Sanhedrin, b enters, one /b person b stands /b when he is within four cubits of the i Ḥakham /i , b and another sits, /b i.e., when one is no longer within four cubits of the i Ḥakham /i he may sit. And all those whom the Ḥakham passes do this, b until he sits in his place. When the multitudes require their /b services, i.e., they serve a public role, b sons of the Sages and Torah scholars may step over the heads of the people /b seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place /b in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled., b When they have the wisdom to hear /b and to study, b the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs /b are directed b toward the people. When they do not have the wisdom to hear /b and to study b they enter and sit before their fathers, and their faces /b are directed b toward the people, /b so everyone sees that they are seated there in deference to their fathers but not as students. b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments [ i senifin /i ] /b and seats them adjacent to their fathers., b The Master said: /b If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place. Rav Pappa said: /b The Sages b said /b this b only /b with regard to one who leaves b for minor /b bodily functions, i.e., to urinate. b But /b with regard to one who leaves b for major /b bodily functions, i.e., to defecate, b no, /b he may not return to his place, because b he should have examined himself initially /b so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, b as Rav Yehuda says /b that b Rav says: A person should always accustom himself to /b relieving himself b in the morning and in the evening so that he will not /b need to b distance himself /b during the daylight hours to find an appropriate place. b Rava said: Today, when the world is weak /b and people are not as healthy as they once were, one may b even /b return after he leaves b for major /b bodily functions., b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments. Rava said: /b This applies b during the lifetime of their fathers and in the presence of their fathers. /b ,§ b Rabbi Yoḥa says: This mishna, /b i.e., the preceding i baraita /i , b was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel /b was the b i Nasi /i , Rabbi Meir /b was the b i Ḥakham /i , /b and b Rabbi Natan /b was the b deputy i Nasi /i . When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them /b in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel b instituted /b the provisions delineated in b this i baraita /i /b that distinguish between the i Nasi /i and his subordinates with regard to the deference shown them., b That day, /b when Rabban Shimon ben Gamliel instituted these provisions, b Rabbi Meir and Rabbi Natan were not there. The following day when they came /b to the study hall, b they saw that /b the people b did not stand before them as the matter was typically /b done. b They said: What is this? /b The people b said to them: This /b is what b Rabban Shimon ben Gamliel instituted. /b , b Rabbi Meir said to Rabbi Natan: I am /b the b i Ḥakham /i and you are /b the b deputy i Nasi /i . Let us devise a matter /b and do to him b as he did to us. What shall we do to him? Let us say to him: Reveal /b to us tractate b i Okatzim /i , which he does not /b know. b And once /b it is clear to all b that he did not learn, /b he will not have anything to say. Then b we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” /b (Psalms 106:2), indicating: b For whom is it becoming to express the mighty acts of the Lord? /b It is becoming for b one who is capable of making all His praises heard, /b and not for one who does not know one of the tractates. b We will remove him /b from his position as i Nasi /i , b and I will be deputy i Nasi /i and you /b will be b i Nasi /i . /b , b Rabbi Ya’akov ben Korshei heard them /b talking, and b said: Perhaps, Heaven forfend, /b this b matter /b will b come to /b a situation of b humiliation /b for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so b he went /b and b sat behind the upper story /b where b Rabban Shimon ben Gamliel /b lived. b He explained /b tractate i Okatzin /i ; b he studied /b it aloud b and repeated /b it, and b studied /b it aloud b and repeated /b it.,Rabban Shimon ben Gamliel b said /b to himself: b What /b is this b that /b is transpiring b before us? Perhaps, Heaven forfend, there is something /b transpiring in b the study hall. /b He suspected that Rabbi Meir and Rabbi Natan were planning something. b He concentrated and studied /b tractate i Okatzin /i . b The following /b day Rabbi Meir and Rabbi Natan b said to him: Let the Master come and teach /b a lesson b in /b tractate b i Okatzin /i . He began and stated /b the lesson he had prepared. b After he completed /b teaching the tractate, b he said to them: If I had not studied /b the tractate, b you /b would have b humiliated me. /b ,Rabban Shimon ben Gamliel b commanded /b those present b and they expelled /b Rabbi Meir and Rabbi Natan b from the study hall /b as punishment. Rabbi Meir and Rabbi Natan b would write difficulties on a scrap of paper [ i pitka /i ] and would throw /b them b there /b into the study hall. Those difficulties b that were resolved were resolved; /b as for those b that were not resolved, /b Rabbi Meir and Rabbi Natan b wrote resolutions /b on a scrap of paper b and threw /b them into the study hall. b Rabbi Yosei said to /b the Sages: How is it that the b Torah, /b embodied in the preeminent Torah scholars, b is outside and we are inside? /b , b Rabban Shimon ben Gamliel said to them: Let us admit them /b into the study hall. b But we will penalize them /b in b that we will not cite i halakha /i in their names. They cited /b statements b of Rabbi Meir /b in the name of b i Aḥerim /i , /b meaning: Others, b and /b they cited statements b of Rabbi Natan /b in the name of b i yesh omerim /i , /b meaning: Some say. Rabbi Meir and Rabbi Natan b were shown /b a message b in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said /b in his heart: b Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the /b ornate b belt, /b i.e., the importance, b of your father was effective /b in enabling you b to become deputy i Nasi /i , /b as Rabbi Natan’s father was the Babylonian Exilarch, b will it render you i Nasi /i as well? /b ,Years later, b Rabbi /b Yehuda HaNasi b taught Rabban Shimon his son /b that b i Aḥerim /i say: If it was /b considered b a substitute, /b |
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52. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 10, 450| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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53. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 481| 27b. בכליכה והיו עניים מתביישין התקינו שיהו הכל מוציאין בכליכה מפני כבודן של עניים,בראשונה היו מניחין את המוגמר תחת חולי מעים מתים והיו חולי מעים חיים מתביישין התקינו שיהו מניחין תחת הכל מפני כבודן של חולי מעים חיים,בראשונה היו מטבילין את הכלים על גבי נדות מתות והיו נדות חיות מתביישות התקינו שיהו מטבילין על גבי כל הנשים מפני כבודן של נדות חיות בראשונה מטבילין על גבי זבין מתים והיו זבין חיים מתביישין התקינו שיהו מטבילין על גב הכל מפני כבודן של זבין חיים,בראשונה היתה הוצאת המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו מניחין אותו ובורחין עד שבא רבן גמליאל ונהג קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם אחריו לצאת בכלי פשתן אמר רב פפא והאידנא נהוג עלמא אפילו בצרדא בר זוזא:,אין מניחין את המטה ברחוב: אמר רב פפא אין מועד בפני תלמיד חכם וכל שכן חנוכה ופורים,והני מילי בפניו אבל שלא בפניו לא איני והא רב כהנא ספדיה לרב זביד מנהרדעא בפום נהרא אמר רב פפי יום שמועה הוה וכבפניו דמי,אמר עולא הספד על לב דכתיב (ישעיהו לב, יב) על שדים סופדים טיפוח ביד קילוס ברגל,תנו רבנן המקלס לא יקלס בסנדל אלא במנעל מפני הסכנה,אמר רבי יוחנן אבל כיון שניענע ראשו שוב אין מנחמין רשאין לישב אצלו,ואמר רבי יוחנן הכל חייבין לעמוד מפני נשיא חוץ מאבל וחולה ואמר ר' יוחנן לכל אומרים להם שבו חוץ מאבל וחולה,אמר רב יהודה אמר רב אבל יום ראשון אסור לאכול לחם משלו מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולחם אנשים לא תאכל רבה ורב יוסף מחלפי סעודתייהו להדדי,ואמר רב יהודה אמר רב מת בעיר כל בני העיר אסורין בעשיית מלאכה,רב המנונא איקלע לדרומתא שמע קול שיפורא דשכבא חזא הנך אינשי דקא עבדי עבידתא אמר להו ליהוו הנך אינשי בשמתא לא שכבא איכא במתא אמרו ליה חבורתא איכא במתא אמר להו אי הכי שריא לכו,ואמר רב יהודה אמר רב כל המתקשה על מתו יותר מדאי על מת אחר הוא בוכה ההיא איתתא דהות בשיבבותיה דרב הונא הוו לה שבעה בני מת חד מינייהו הוות קא בכיא ביתירתא עליה שלח לה רב הונא לא תעבדי הכי לא אשגחה ביה שלח לה אי צייתת מוטב ואי לא צבית זוודתא לאידך מית ומיתו כולהו לסוף אמר לה תימוש זוודתא לנפשיך ומיתא,(ירמיהו כב, י) אל תבכו למת ואל תנודו לו אל תבכו למת יותר מדאי ואל תנודו לו יותר מכשיעור הא כיצד שלשה ימים לבכי ושבעה להספד ושלשים לגיהוץ ולתספורת מכאן ואילך אמר הקדוש ברוך הוא אי אתם רחמנים בו יותר ממני,(ירמיהו כב, י) בכו בכו להולך אמר רב יהודה להולך בלא בנים רבי יהושע בן לוי לא אזל לבי אבלא אלא למאן דאזיל בלא בני דכתיב בכו בכו להולך כי לא ישוב עוד וראה את ארץ מולדתו רב הונא אמר זה שעבר עבירה ושנה בה,רב הונא לטעמיה דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר,אמר רבי לוי אבל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו בין שתי (יריכותיו) משלשה עד שבעה כאילו מונחת לו כנגדו בקרן זוית מכאן ואילך כאילו עוברת כנגדו בשוק:,ולא של נשים לעולם מפני הכבוד: אמרי נהרדעי לא שנו | 27b. b on a plain bier /b made from poles that were strapped together, b and the poor were embarrassed. /b The Sages b instituted that everyone should be taken out /b for burial b on a plain bier, due to the honor of the poor. /b ,Similarly, b at first they would place incense under /b the beds of b those who died with an intestinal disease, /b because the body emitted an especially unpleasant odor. b And those who were alive with an intestinal disease were embarrassed /b when they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death. The Sages b instituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who were /b still b living. /b ,Moreover, b at first they would /b ritually b immerse /b all b the utensils /b that had been used b by /b women who b died /b while b menstruating, /b which had thereby contracted ritual impurity. b And /b due to this, b the living menstruating women were embarrassed. /b The Sages b instituted that /b the utensils that had been used b by all /b dying b women must be immersed, due to the honor of living menstruating women. /b And, b at first they would /b ritually b immerse /b all b the utensils /b that had been used by b i zavin /i , /b men suffering from gonorrhea, b who died, /b as the utensils had thereby contracted ritual impurity. b And /b due to this b the living i zavin /i felt embarrassed. /b The Sages b instituted that /b the utensils that had been used b by all /b men b must be immersed, due to the honor of the living i zavin /i . /b ,Likewise, b at first taking the dead out /b for burial b was more difficult for the relatives than the /b actual b death, /b because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew b to the point that relatives would /b sometimes b abandon /b the corpse b and run away. /b This lasted b until Rabban Gamliel came and acted /b with b frivolity, /b meaning that he waived his dignity, by leaving instructions that he be b taken out /b for burial b in linen garments. And the people /b adopted this b practice after him /b and had themselves b taken out /b for burial b in linen garments. Rav Pappa said: And nowadays, everyone follows the practice /b of taking out the dead for burial b even in /b plain b hemp garments [ i tzerada /i ] /b that cost only b a dinar. /b ,It is taught in the mishna: b The bier /b of the deceased b is not set down in the street /b during the intermediate days of a Festival, b so as not to encourage eulogies. Rav Pappa said: /b There are b no /b restrictions on eulogizing on the intermediate days of b a Festival in the presence /b of a deceased b Torah scholar, /b and therefore he may be eulogized in the ordinary manner during the Festival week. b And all the more so /b a Torah scholar may be eulogized on the days of b Hanukkah and Purim, /b which have less sanctity than the intermediate days of a Festival.,The Gemara comments: b But this /b allowance to eulogize a Torah scholar during the intermediate days of a Festival b applies only /b when the eulogy is b in /b the b presence /b of the deceased, before the bier. b However, /b giving a eulogy that is b not in his presence /b is b not /b permitted. The Gemara asks: b Is that so? But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a in /b his city b Pum Nahara /b during the intermediate days of a Festival? b Rav Pappa said: It was the day /b on which Rav Kahana received the b news /b of Rav Zevid’s death, b and /b a eulogy in such a situation b is considered as /b if it is b in his presence. /b ,The Gemara continues its discussion of the i halakhot /i of mourning: b Ulla said: /b Although i hesped /i usually refers to a eulogy, strictly speaking, b i hesped /i /b is referring to striking oneself b on the heart, as it is written: “Striking [ i sofedim /i ] the breasts” /b (Isaiah 32:12). The term b i tipuaḥ /i /b is referring to striking b with /b one b hand /b against the other hand, i.e., clapping. The term b i killus /i /b is referring to stomping b with /b one’s b foot /b on the ground., b The Sages taught /b a i baraita /i : b One who stomps his foot on the ground /b as a sign of mourning b should not stomp with a sandal, but rather /b he should do so wearing b a shoe, due to the danger /b of being hurt. Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury., b Rabbi Yoḥa said: Once a mourner nods his head /b to show that his grief has slightly diminished, b the consolers may no longer sit next to him, /b as with his action the mourner shows that he no longer desires their presence., b Rabbi Yoḥa further said: All are obligated to stand /b in the b presence of the i Nasi /i , except for a mourner and one who is sick. Rabbi Yoḥa said: To all /b who stand before a great person b one says: Be seated, /b and only then may they sit down, b except for a mourner and one who is sick. /b If they stood up they do not need permission to sit down, but rather they may do so if they wish., b Rav Yehuda said in the name of Rav: A mourner /b on the b first day /b of his mourning b is prohibited from eating of his own bread. /b From where is this derived? b From /b what b the Merciful One says to Ezekiel /b when the latter is in mourning: b “Nor eat the bread of men” /b (Ezekiel 24:17), which indicates that other mourners must eat bread made by others. It was related that when b Rabba and Rav Yosef /b were in mourning they b would exchange their meals with each other. /b , b And Rav Yehuda said in the name of Rav: /b When a person b dies in a city, all of the residents of that city are prohibited from performing work /b until he has been buried.,The Gemara relates that when b Rav Hamnuna /b once b happened /b to come to a place called b Darumata he heard the sound of a i shofar /i /b announcing that a person b had died /b in the town. When b he saw some people doing work he said to them: Let these people be under an excommunication. Is there not a dead /b person b in town? They said to him: There are /b separate b groups in the town, /b each one responsible for its own dead. Knowing that the deceased was not from our group, we continued our work. b He said to them: If so, it is permitted /b to you, and he revoked his excommunication., b And Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his dead /b and does not allow himself to be consoled b will /b in the end b weep for another /b person. The Gemara relates that b a certain woman /b who lived b in the neighborhood of Rav Huna had seven sons. One of them died and she wept for him excessively. Rav Huna sent /b a message b to her: Do not do this. /b But b she took no heed of him. He /b then b sent /b another message b to her: If you listen to me, it is well, but if not, prepare shrouds for another death. /b But she would not listen b and they all died. In the end, /b when she continued with her excessive mourning, b he said to her: /b Since you are acting in this way, b prepare shrouds for yourself, and /b soon thereafter b she died. /b ,The Sages taught in a i baraita /i with regard to the verse that states: b “Weep not for the dead, neither bemoan him” /b (Jeremiah 22:10): b “Weep not for the dead” /b is referring to b excessive /b mourning; b “neither bemoan him” more than the /b appropriate b measure /b of time. b How so? /b What is the appropriate measure? b Three days for weeping, and seven for eulogizing, and thirty for /b the prohibition against b ironing /b clothing b and for /b the prohibition against b cutting hair. From this /b point b forward the Holy One, Blessed be He, says: Do not be more merciful with /b the deceased b than I am. /b If the Torah commands one to mourn for a certain period of time, then that suffices.,It is stated in the continuation of the verse: b “Weep sore for him that goes away.” Rav Yehuda said: /b This is referring b to one who leaves /b the world b without children /b to survive him, since mourning for him is much more intense. It was related that b Rabbi Yehoshua ben Levi /b would b go to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return [ i yashuv /i ] no more, nor see his native land” /b (Jeremiah 22:10). b Rav Huna /b disagreed with the interpretation of the verse and b said: /b “Him that goes” b is /b one b who committed a transgression and /b then b repeated it, /b i.e., one who sins constantly and does not repent [ i yashav /i ], and therefore loses his portion in the World-to-Come, his “native land.”,The Gemara notes that b Rav Huna /b conforms b to his /b standard line of b reasoning, /b as b Rav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him. /b The Gemara questions the wording used here: b Does it enter your mind /b that it is actually b permitted? /b How could it possibly be permitted for him to sin? b Rather, say /b instead: b It becomes as though it were permitted, /b for after doing it twice he no longer relates to his action as the violation of a serious prohibition., b Rabbi Levi said: A mourner /b during b the first three days /b of his mourning b should see himself as though a sword were lying between his two thighs, /b meaning that he too may be facing imminent death. During this period he should live in dread. b From the third to the seventh /b days he should conduct himself b as if /b the sword b were lying opposite him in the corner, /b but still threatening him. b From this /b point b forward it is as if /b the sword b was moving before him in the marketplace, /b and the fear is not as great.,§ The mishna teaches: b And /b the biers b of women /b are b never /b set down, b due to /b their b honor. /b The Sages of b Neharde’a say: They only taught /b thi |
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54. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 172| 38a. בסירוגין,ניקנור נעשו נסים לדלתותיו ת"ר מה נסים נעשו לדלתותיו אמרו כשהלך ניקנור להביא דלתות מאלכסנדריא של מצרים בחזירתו עמד עליו נחשול שבים לטבעו נטלו אחת מהן והטילוה לים ועדיין לא נח הים מזעפו,בקשו להטיל את חברתה עמד הוא וכרכה אמר להם הטילוני עמה מיד נח הים מזעפו והיה מצטער על חברתה כיון שהגיע לנמלה של עכו היתה מבצבצת ויוצאה מתחת דופני הספינה ויש אומרים בריה שבים בלעתה והקיאתה ליבשה,ועליה אמר שלמה (שיר השירים א, יז) קורות בתינו ארזים רהיטנו ברותים אל תיקרי ברותים אלא ברית ים לפיכך כל השערים שהיו במקדש נשתנו להיות של זהב חוץ משערי ניקנור מפני שנעשו בו נסים ויש אומרים מפני שנחושתן מוצהבת היתה ר' אליעזר בן יעקב אומר נחשת קלוניתא היתה והיתה מאירה כשל זהב, big strongמתני׳ /strong /big ואלו לגנאי של בית גרמו לא רצו ללמד על מעשה לחם הפנים של בית אבטינס לא רצו ללמד על מעשה הקטורת,הוגרס בן לוי היה יודע פרק בשיר ולא רצה ללמד בן קמצר לא רצה ללמד על מעשה הכתב על הראשונים נאמר (משלי י, ז) זכר צדיק לברכה ועל אלו נאמר (משלי י, ז) ושם רשעים ירקב, big strongגמ׳ /strong /big ת"ר בית גרמו היו בקיאין במעשה לחם הפנים ולא רצו ללמד שלחו חכמים והביאו אומנין מאלכסנדריא של מצרים והיו יודעין לאפות כמותן ולא היו יודעין לרדות כמותן שהללו מסיקין מבחוץ ואופין מבחוץ והללו מסיקין מבפנים ואופין מבפנים הללו פיתן מתעפשת והללו אין פיתן מתעפשת,כששמעו חכמים בדבר אמרו כל מה שברא הקב"ה לכבודו בראו שנאמר (ישעיהו מג, ז) כל הנקרא בשמי ולכבודי בראתיו וחזרו בית גרמו למקומן שלחו להם חכמים ולא באו כפלו להם שכרן ובאו בכל יום היו נוטלין שנים עשר מנה והיום עשרים וארבעה ר' יהודה אומר בכל יום עשרים וארבעה והיום ארבעים ושמונה,אמרו להם חכמים מה ראיתם שלא ללמד אמרו להם יודעין היו של בית אבא שבית זה עתיד ליחרב שמא ילמוד אדם שאינו מהוגן וילך ויעבוד עבודת כוכבים בכך ועל דבר זה מזכירין אותן לשבח מעולם לא נמצאת פת נקיה ביד בניהם שלא יאמרו ממעשה לחם הפנים זה ניזונין לקיים מה שנאמר (במדבר לב, כב) והייתם נקיים מה' ומישראל,של בית אבטינס לא רצו ללמד על מעשה הקטורת ת"ר בית אבטינס היו בקיאין במעשה הקטורת ולא רצו ללמד שלחו חכמים והביאו אומנין מאלכסנדריא של מצרים והיו יודעין לפטם כמותם ולא היו יודעין להעלות עשן כמותן של הללו מתמר ועולה כמקל של הללו מפציע לכאן ולכאן,וכששמעו חכמים בדבר אמרו כל מה שברא הקב"ה לכבודו בראו שנאמר (משלי טז, ד) כל פעל ה' למענהו וחזרו בית אבטינס למקומן שלחו להם חכמים ולא באו כפלו להם שכרן ובאו בכל יום היו נוטלין שנים עשר מנה והיום עשרים וארבעה ר' יהודה אומר בכל יום עשרים וארבעה והיום ארבעים ושמונה,אמרו להם חכמים מה ראיתם שלא ללמד אמרו יודעין היו של בית אבא שבית זה עתיד ליחרב אמרו שמא ילמוד אדם שאינו מהוגן וילך ויעבוד עבודת כוכבים בכך ועל דבר זה מזכירין אותן לשבח מעולם לא יצאת כלה מבושמת מבתיהן וכשנושאין אשה ממקום אחר מתנין עמה שלא תתבסם שלא יאמרו ממעשה הקטורת מתבסמין לקיים מה שנא' והייתם נקיים מה' ומישראל,תניא אמר ר' ישמעאל פעם אחת הייתי מהלך בדרך ומצאתי אחד מבני בניהם אמרתי לו אבותיך בקשו להרבות כבודן ורצו למעט כבוד המקום עכשיו כבוד מקום במקומו ומיעט כבודם,אמר ר' עקיבא (פעם אחת) סח לי ר' ישמעאל בן לוגא פעם אחת יצאתי אני ואחד מבני בניהם לשדה ללקט עשבים וראיתי (ששחק ובכה) אמרתי לו מפני מה בכית אמר לי כבוד אבותי נזכרתי ומפני מה שחקת אמר לי שעתיד הקב"ה להחזירה לנו ומפני מה נזכרת אמר לי מעלה עשן כנגדי הראהו לי אמר לי שבועה היא בידינו שאין מראין אותו לכל אדם,אמר ר' יוחנן בן נורי פעם אחת מצאתי זקן א' ומגילת סממנין בידו אמרתי לו מאין אתה אמר לי מבית אבטינס אני ומה בידך אמר לי מגילת סממנין הראהו לי אמר לי כל זמן שבית אבא היו קיימין לא היו מוסרין אותו לכל אדם ועכשיו הרי הוא לך והזהר בה וכשבאתי וסחתי דברי לפני ר"ע אמר לי מעתה אסור לספר בגנותן של אלו,מכאן אמר בן עזאי בשמך יקראוך ובמקומך יושיבוך | 38a. with b alternating /b complete words and initials. The first words of each verse were written there, but the rest of the words in the verse were represented by initials. Therefore, this contribution of Queen Helene does not resolve the question of whether writing a scroll for a child is permitted.,§ The mishna related: For b Nicanor, miracles were performed to his doors. The Sages taught /b in the i Tosefta /i : b What miracles occurred for his doors? They said: When Nicanor went to bring /b copper b doors /b for the eastern gate of the Temple b from Alexandria in Egypt, /b famous for its craftsmanship, b on his return /b voyage by ship, b a storm arose in the sea /b and threatened b to drown him. /b The ship’s passengers b took one /b of the doors, which were exceedingly heavy, b and cast it into the sea, /b fearing that the weight of the doors would sink the ship. b And still the sea did not rest from its rage. /b , b They sought to cast the other /b door into the sea, at which point Nicanor b stood and embraced it /b and b said to them: Cast me into /b the sea b with it. Immediately, the sea rested from its rage, /b and it was necessary to cast neither the door nor Nicanor into the sea. The ship continued its journey with one door b and /b for the entire voyage, b he regretted /b the fate b of the other /b door that he allowed them to cast into the sea. b When they arrived at the port of Akko /b and prepared to disembark, despite the fact that it was made of copper, the door that was thrown into the sea b was poking out under the sides of the ship. And some say a sea creature swallowed it and spewed it onto the land. /b , b And with regard to this, Solomon said: “The beams of our houses are cedars, and our doors are cypresses [ i berotim /i ]” /b (Song of Songs 1:17), and the Sages interpreted it homiletically: b Do not read /b it as b i berotim /i but /b as b i berit yam /i , /b covet of the sea, meaning that the door forged a covet with the sea for the sea to deliver it to its place. b Therefore, /b when the nation prospered and the people replaced the doors made of various metals, the doors in b all the gates in the Temple were altered to become /b doors of b gold except /b the doors in b the Gates of Nicanor because miracles were performed to them. And some say /b it was b because their copper was brightly-colored /b and high quality. b Rabbi Eliezer ben Ya’akov says it was refined [ i kelonita /i ] copper, and it illuminated /b its surroundings b like gold. /b , strong MISHNA: /strong Apropos the mention in the mishna of people who took action in the Temple and were mentioned favorably, the mishna lists b those /b who took action in the Temple and were mentioned b unfavorably. /b The craftsmen b of the House of Garmu did not want to teach /b the secret b of the preparation of the shewbread /b and sought to keep the secret within their family. The craftsmen b of the House of Avtinas did not want to teach /b the secret b of the preparation of the incense. /b ,Also, b Hugras ben Levi knew a chapter /b in the art of b music, /b as will be explained, b and he did not want to teach /b it to others. And the scribe b ben Kamtzar did not want to teach /b a special b act of writing. /b He was expert at writing all four letters of a four-letter name simultaneously. b About the first /b ones, who were mentioned favorably, b it is stated: “The memory of the righteous shall be for a blessing” /b (Proverbs 10:7); b and about these /b who were concerned only for themselves b it is stated: “But the name of the wicked shall rot” /b (Proverbs 10:7)., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : The craftsmen of the b House of Garmu were expert in /b the b preparation /b of b the shewbread, and they did not want to teach /b others the secret of its production. b The Sages /b dismissed them and b sent for and brought craftsmen from Alexandria in Egypt, /b a large city with many experts. b And /b those craftsmen b knew /b how b to bake like /b the members of the House of Garmu did, b but they did not know /b how b to remove /b the bread from the oven b like they /b did. The shewbread was baked in a complex shape, and it was difficult to place it in the oven and remove it without breaking it. The difference was b that these /b Alexandrians b light /b the fire b outside /b the oven b and bake it outside /b the oven; b and these /b members of the House of Garmu b light /b the fire b inside /b the oven b and bake /b it b inside. /b In the case of b these /b Alexandrians, b their bread becomes moldy /b over the course of the week, b and /b in the case of b these /b members of the House of Garmu, b their bread does not become moldy. /b , b When the Sages heard of the matter /b that the bread of the imported craftsmen was of lower quality than before, b they said: Whatever the Holy One, Blessed be He, created, He created in His honor, as it is stated: “Everyone who is called by My name, I have created for My glory” /b (Isaiah 43:7). In deference to God, the Sages should diminish their honor for the greater glory of God b and /b let b the House of Garmu return to their /b original b station. The Sages sent for them /b to reassume their previous position, b and they did not come. They doubled their wages and they came. Each day /b until then b they would take /b wages of b twelve i maneh /i , and today /b they take wages of b twenty-four i maneh /i . Rabbi Yehuda says: Each day /b they took b twenty-four /b i maneh /i , b and today /b they take b forty-eight. /b , b The Sages said to them: What did you see that /b led b you not to teach /b others this craft? b They said: /b The members of our b father’s house knew that this house, /b the Temple, b is destined to be destroyed, /b and they were concerned b lest an unworthy man learn /b our skill of baking b and go and engage in idol worship with /b that skill. Therefore, they attempted to prevent this skill from spreading beyond their family. The Gemara comments: b And for this matter they are mentioned favorably: Never was refined bread /b of fine flour b found in the hands of their descendants, so that /b people b would not say /b that b they are sustained from that /b technique of b preparing the shewbread. /b They ate only bread made of coarse flour mixed with bran, b to fulfill that which is stated: “And you shall be clear before the Lord and before Israel” /b (Numbers 32:22). Not only must one’s behavior be beyond reproach, he should also make certain to be beyond suspicion.,§ Similarly, the mishna related: The craftsmen b of the House of Avtinas did not want to teach about the /b secret of the b preparation of the incense, /b at which they were particularly adept. b The Sages taught /b in a i baraita /i : b The /b members of the b House of Avtinas were expert in the /b technique of b preparing the incense, and they did not want to teach /b others. b The Sages /b dismissed them and b sent for and brought craftsmen from Alexandria in Egypt. And /b the Alexandrian craftsmen b knew /b how b to blend /b the spices b like they /b did, b but they did not know /b how b to cause the smoke to rise like /b the House of Avtinas b did. /b The smoke b of /b the incense blended by b these /b members of the House of Avtinas b rises in a column like a stick; /b the smoke b of /b the incense blended by b these /b Alexandrians b branched out to here and to there /b and did not rise in a straight line., b When the Sages heard of the matter, they said: Whatever the Holy One, Blessed be He, created, He created in His honor, as it is stated: “God made everything for His sake” /b (Proverbs 16:4), b and /b they let b the House of Avtinas return to their /b original b station. The Sages sent for /b the members of the House of Avtinas to reassume their previous position, b and they did not come. They doubled their wages and they came. Each day /b until then b they would take /b wages of b twelve i maneh /i , and today /b they take wages of b twenty-four i maneh /i . Rabbi Yehuda says: Each day /b they took b twenty-four /b i maneh /i , b and today /b they take b forty-eight. /b , b The Sages said to them: What did you see that /b led you b not to teach /b others this craft? b They said: /b The members of our b father’s house knew that this house, /b the Temple, b is destined to be destroyed, /b and they were concerned b lest an unworthy man learn /b our skill of preparing incense b and go and engage in idol worship with /b that skill. Therefore, they attempted to prevent this skill from spreading beyond their family. The Gemara comments: b And for this matter they are mentioned favorably: Never did a perfumed bride emerge from their homes. And when they marry a woman from a different place, they stipulate with her that she will not perfume herself, so that /b cynics b would not say /b that b it is with the work of the incense /b that b they perfume themselves, to fulfill that which is stated: “And you shall be clear before the Lord and before Israel” /b (Numbers 32:22)., b It was taught /b in a i baraita /i that b Rabbi Yishmael said: One time I was walking along the road and I found one of /b the b descendants /b of the House of Avtinas. b I said to him: Your fathers sought to enhance their honor and sought to diminish God’s honor /b by not revealing their secret to others. b Now, /b although the Temple was destroyed, b the honor of God remains as it was, /b and b He diminished their honor, /b as their significance stemmed from their Temple service., b Rabbi Akiva said: One time Rabbi Yishmael ben Loga related to me: One time I and one of the descendants /b of the House of Avtinas b went out to the field to collect herbs, and I saw that he laughed and he cried. I said to him: Why did you cry? He said to me: I was reminded of the honor of my forefathers, /b how important they were in the Temple. I said to him: b And why did you laugh? He said to me: The Holy One, Blessed be He, is going to restore it to us in the future /b and we will be honored again. I said to him: b And why are you reminded /b of this now? b He said to me: The smoke-raising /b herb b is before me, /b here in the field, reminding me of the past. I said to him: b Show it to me; /b which one is it? b He said to me: We are bound by oath not to show it to any person /b other than the members of our family., b Rabbi Yoḥa ben Nuri said: One time I found an old man who had in his hand a scroll /b with the location and formula for blending b of spices. I said to him: Where are you from? /b What is your ancestry? b He said to me: I am from the House of Avtinas. /b I asked him: b And what is in your hand? He said to me: A scroll of spices. /b I said to him: b Show it to me. He said to me: As long as the House /b of Avtinas, b my forefathers, was extant, they would not pass it on to anyone. And now, here it is; and be careful with it /b not to give it to anyone. b And when I came and related my statement before Rabbi Akiva, he said to me: And now /b that they have surrendered the scroll to worthy recipients since they are unable to maintain its sanctity, b it is prohibited to mention them unfavorably, /b as even their earlier reticence was apparently for the glory of God., b From here, /b with regard to the cases of the Temple’s craftsmen whom the Sages restored to their posts, b ben Azzai said: /b One should not be concerned that others might usurp his livelihood and success, since at the appropriate moment, b by your name they shall call you /b to return to your previous position, b and in your place, they shall seat you, /b |
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55. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 295| 27a. אי מה משרת בעל מום לא אף כהן מברך בעל מום לא הא איתקש לנזיר,ומאי חזית דמקשת לקולא אקיש לחומרא אסמכתא נינהו מדרבנן ולקולא:,אלו הן מעמדות לפי שנאמר צו את בני ישראל כו': מאי קאמר ה"ק אלו הן מעמדות ומה טעם תיקנו מעמדות לפי שנאמר (במדבר כח, ב) צו את בני ישראל ואמרת אליהם את קרבני לחמי לאשי,והיאך קרבנו של אדם קרב והוא אינו עומד על גביו התקינו נביאים הראשונים עשרים וארבעה משמרות על כל משמר ומשמר היה מעמד בירושלים של כהני' ושל לוים ושל ישראלים הגיע זמן משמר לעלות כהנים ולוים עולין לירושלים,ת"ר עשרים וארבעה משמרות בארץ ישראל ושתים עשרה ביריחו שתים עשרה ביריחו נפישן להו טובא אלא שתים עשרה מהן ביריחו הגיע זמן המשמר לעלות חצי המשמר היה עולה מארץ ישראל לירושלים וחצי המשמר היה עולה מיריחו כדי שיספקו מים ומזון לאחיהם שבירושלים,אמר רב יהודה אמר שמואל כהנים ולוים וישראלים מעכבין את הקרבן במתניתא תנא ר"ש בן אלעזר כהנים ולוים וכלי שיר מעכבין את הקרבן במאי קמיפלגי מר סבר עיקר שירה בפה ומר סבר עיקר שירה בכלי,אמר רב חמא בר גוריא אמר רב משה תיקן להם לישראל שמונה משמרות ארבעה מאלעזר וד' מאיתמר בא שמואל והעמידן על שש עשרה בא דוד והעמידן על עשרים וארבעה שנאמר (דברי הימים א כו, לא) בשנת הארבעים למלכות דוד נדרשו וימצא בהם גבורי החיל ביעזר גלעד,מיתיבי משה תיקן להם לישראל שמונה משמרות ארבעה מאלעזר וארבעה מאיתמר בא דוד ושמואל והעמידן על עשרים וארבע שנאמר (דברי הימים א ט, כב) המה יסד דוד ושמואל הרואה באמונתם הכי קאמר מיסודו של דוד ושמואל הרמתי העמידום על עשרים וארבע,תניא אידך משה תיקן להם לישראל שש עשרה משמרות שמונה מאלעזר ושמונה מאיתמר וכשרבו בני אלעזר על בני איתמר חלקום והעמידום על עשרים וארבע שנאמר (דברי הימים א כד, ד) וימצאו בני אלעזר רבים לראשי הגברים מן בני איתמר ויחלקום לבני אלעזר ראשים לבית אבות ששה עשר ולבני איתמר לבית אבותם שמונה ואומר (דברי הימים א כד, ו) בית אב אחד אחוז לאלעזר ואחוז אחוז לאיתמר,מאי ואומר וכי תימא כי היכי דנפישי בני אלעזר הכא נמי דנפישי בני איתמר שמנה מעיקרא ארבעה הוו ת"ש בית אב אחד אחוז לאלעזר ואחוז אחוז לאיתמר תיובתא דרב חמא בר גוריא,אמר לך רב חמא בר גוריא תנאי היא ואנא דאמרי כי האי תנא דאמר שמונה,ת"ר ארבעה משמרות עלו מן הגולה ואלו הן ידעיה [חרים] פשחור ואימר עמדו נביאים שביניהם | 27a. The Gemara asks: b If /b so, then b just as /b a priest who b ministers /b in the Temple may b not /b be physically b blemished, so too, a priest who recites the benediction /b may b not /b be b blemished. /b The Gemara rejects this suggestion: The priest who recites the benediction b is /b also b juxtaposed to a nazirite, /b who is not affected by a blemish.,The Gemara asks: b And what did you see that you juxtaposed /b the cases b in /b favor of b a leniency? /b Perhaps you should b juxtapose for a stringency, /b by comparing the priest who recites the benediction to a nazirite with regard to grape pits, and comparing him to a priest ministering in the Temple in relation to the prohibition against reciting the benediction if he has a physical blemish. The Gemara explains: These proofs b are /b cited merely as b support /b for i halakhot /i that apply b by rabbinic /b law, b and /b consequently, they are interpreted b as a leniency, /b not a stringency.,§ The mishna taught that b these are /b the b non-priestly watches: Since it is stated: “Command the children of Israel.” /b The Gemara asks: b What is /b the mishna b saying /b about the non-priestly watches? How does the verse relate to the watches? The Gemara explains that the mishna b is saying as follows: /b These are the b non-priestly watches, /b which will be explained later. b And what is the reason that they instituted non-priestly watches? Since it is stated: “Command the children of Israel and say to them: My offering of food, which is presented to Me made by a fire, /b of a sweet savor to Me, you shall observe to sacrifice to Me in their due season” (Numbers 28:2).,The mishna continues: b But how can a person’s offering be sacrificed when he is not standing next to it? The early prophets, /b Samuel and David, b instituted twenty-four priestly watches. For each and every priestly watch there was /b a corresponding b watch in Jerusalem of priests, Levites, and Israelites. /b When the b time arrived /b for the members of a certain b priestly watch to ascend, /b the b priests and Levites /b of that watch would b ascend to Jerusalem. /b , b The Sages taught: /b There were b twenty-four priestly watches in Eretz Yisrael, and twelve in Jericho. /b The Gemara expresses surprise at this statement: b Twelve in Jericho? /b In that case b there are too many of them, /b as this makes a total of thirty-six watches. b Rather, /b the i baraita /i should be read as follows: There were twenty-four in total, b twelve of which were in Jericho. /b How so? b When /b the b time arrived /b for the members of a certain b priestly watch to ascend, half the priestly watch would ascend from /b all over b Eretz Yisrael to Jerusalem, and half the priestly watch would ascend from Jericho, in order to provide water and food to their brothers in Jerusalem /b from Jericho., b Rav Yehuda said /b that b Shmuel said: Priests, Levites, and Israelites /b are all b indispensable for the offering, /b and consequently, they all must be present when the daily offering is sacrificed. b It is taught in a i baraita /i /b that b Rabbi Shimon ben Elazar /b says: b Priests, Levites, and musical instruments are indispensable for the offering. /b The Gemara asks: b With regard to what /b principle do they b disagree? One Sage, /b Shmuel, b holds /b that b the main /b aspect b of /b the Levites’ b song /b that accompanied the offerings is b vocal, and one Sage, /b Rabbi Shimon ben Elazar, b holds /b that b the main /b aspect b of /b their b song /b is instrumental, performed b with a vessel, /b and therefore both the Levites and their instruments must be present for the daily offering., b Rav Ḥama bar Gurya said /b that b Rav said: Moses /b initially b instituted for the Jews eight priestly watches, four from /b the descendants of b Elazar and four from /b the descendants of b Itamar. Samuel came and established them as sixteen, /b and b David came and established them as twenty-four, as it is stated, /b after the watches are listed: b “In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valor at Jazer of Gilead” /b (I Chronicles 26:31).,The Gemara b raises an objection /b against this opinion from a i baraita /i . b Moses instituted for the Jews eight priestly watches, four from Elazar and four from Itamar. And David and Samuel came and established them as twenty-four, as it is stated: “Whom David and Samuel the seer ordained in their set office” /b (I Chronicles 9:22). This i baraita /i indicates that David and Samuel together established the twenty-four watches. The Gemara explains: b This is what /b the i baraita /i b is saying: Through their ordination by David and Samuel of Rama /b the priestly watches incrementally increased in number until b they established them as twenty-four. /b , b It is taught /b in b another /b i baraita /i : b Moses instituted for the Jews sixteen priestly watches, eight from Elazar and eight from Itamar. And when the descendants of Elazar grew more numerous than the descendants of Itamar, he divided /b the descendants of Elazar b and established them /b together with the descendants of Itamar b as twenty-four /b watches, b as it is stated: “And there were more chief men found of the sons of Elazar than of the sons of Itamar, and they were divided thus: of the sons of Elazar there were sixteen heads of fathers’ houses, and of the sons of Itamar, according to their fathers’ houses, eight” /b (I Chronicles 24:4). b And it says: “One father’s house taken for Elazar, and proportionately for Itamar” /b (I Chronicles 24:6)., b The Gemara asks: What is: And it says? /b Why was it necessary to quote a second verse? The Gemara explains: b And if you would say /b that b just as the descendants of Elazar increased, so too, the descendants of Itamar increased, /b and the b eight /b watches b were initially four, /b as claimed by Rav Ḥama bar Gurya, then b come /b and b hear: “One father’s house taken for Elazar, and proportionately for Itamar,” /b which indicates that the descendants of Itamar remained as they were. This verse is apparently b a conclusive refutation of /b the opinion of b Rav Ḥama bar Gurya, /b who says that Moses established only eight priestly watches.,The Gemara responds: b Rav Ḥama bar Gurya /b could have b said to you /b that the initial order of the priestly watches b is /b a dispute between b i tanna’im /i , /b as indicated by the previous i baraita /i , b and I stated /b my opinion b in accordance with that i tanna /i who said /b that Moses instituted b eight /b priestly watches., b The Sages taught: /b Only four b priestly watches ascended from the /b Babylonian b exile, /b while the other twenty stayed in Babylonia. b And these are /b the watches who returned: The descendants of b Jedaiah, Harim, Pashhur, and Immer. The prophets among /b those who returned b arose /b |
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56. Eusebius of Caesarea, Ecclesiastical History, 3.3.6, 3.20.8, 6.43, 7.13, 7.30.19, 8.1.5, 8.14.16, 10.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •catacombs/cemeteries •catacombs/cemeteries,priscilla •catacombs/cemeteries,callistus •catacombs/cemeteries,lucina •catacombs/cemeteries,anonymous, on the via latina Found in books: Lampe (2003) 143, 150, 204, 236, 368, 370, 371, 372 | 3.3.6. But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called The Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it. 7.30.19. But as Paul refused to surrender the church building, the Emperor Aurelian was petitioned; and he decided the matter most equitably, ordering the building to be given to those to whom the bishops of Italy and of the city of Rome should adjudge it. Thus this man was driven out of the church, with extreme disgrace, by the worldly power. 8.1.5. And one could see the rulers in every church accorded the greatest favor by all officers and governors. But how can any one describe those vast assemblies, and the multitude that crowded together in every city, and the famous gatherings in the houses of prayer; on whose account not being satisfied with the ancient buildings they erected from the foundation large churches in all the cities? 8.14.16. He therefore punished her with exile, and took away all her property. Many others, unable even to listen to the threats of violation from the heathen rulers, endured every form of tortures, and rackings, and deadly punishment.These indeed should be admired. But far the most admirable was that woman at Rome, who was truly the most noble and modest of all, whom the tyrant Maxentius, fully resembling Maximinus in his actions, endeavored to abuse. |
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57. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 220| 42b. שמעו דברי מערכי המלחמה וחזרו במלחמה מה הוא אומר אל ירך לבבכם אל תיראו ואל תחפזו ואל תערצו כנגד ארבעה דברים שעובדי כוכבים עושין מגיפין ומריעין צווחין ורומסין,פלשתים באו בנצחונו של גלית כו' גלית אמר רבי יוחנן שעמד בגילוי פנים לפני הקב"ה שנאמר (שמואל א יז, ח) ברו לכם איש וירד אלי ואין איש אלא הקב"ה שנא' (שמות טו, ג) ה' איש מלחמה אמר הקב"ה הריני מפילו על יד בן איש שנא' (שמואל א יז, יב) ודוד בן איש אפרתי הזה,א"ר יוחנן משום רבי מאיר בשלשה מקומות לכדו פיו לאותו רשע אחד ברו לכם איש וירד אלי ואידך אם יוכל להלחם אתי והכני וגו' ואידך דקאמר ליה לדוד (שמואל א יז, מג) הכלב אנכי כי אתה בא אלי במקלות דוד נמי אמר ליה (שמואל א יז, מה) אתה בא אלי בחרב בחנית ובכידון הדר אמר ליה ואנכי בא אליך בשם ה' צבאות אלהי (ישראל) מערכות ישראל אשר חרפת,(שמואל א יז, טז) ויגש הפלשתי השכם והערב אמר ר' יוחנן כדי לבטלן מק"ש שחרית וערבית (שמואל א יז, טז) ויתיצב ארבעים יום א"ר יוחנן כנגד ארבעים יום שנתנה בהן תורה,(שמואל א יז, ד) ויצא איש הבינים ממחנות פלשתים וגו' מאי בינים אמר רב שמבונה מכל מום ושמואל אמר בינוני שבאחיו דבי רבי שילא אמר שהוא עשוי כבנין רבי יוחנן אמר בר מאה פפי וחדא נאנאי,וגלית שמו מגת תני רב יוסף שהכל דשין את אמו כגת כתיב מערות וקרינן מערכות תני רב יוסף שהכל הערו באמו,כתיב (שמואל ב כא, טז) הרפה וכתיב ערפה רב ושמואל חד אמר הרפה שמה ולמה נקרא שמה ערפה שהכל עורפין אותה מאחריה וחד אמר ערפה שמה ולמה נקרא שמה הרפה שהכל דשין אותה כהריפות וכן הוא אומר (שמואל ב יז, יט) ותקח האשה ותפרוש המסך על פני הבאר ותשטח עליה הריפות ואי בעית אימא מהכא (משלי כז, כב) אם תכתש את האויל במכתש בתוך הריפות בעלי,(שמואל ב כא, כב) ואת ארבעת אלה יולדו להרפה בגת ויפלו ביד דוד וביד עבדיו מאי נינהו אמר רב חסדא סף ומדון גלית וישבי בנוב,ויפלו ביד דוד וביד עבדיו דכתיב (רות א, יד) ותשק ערפה לחמותה ורות דבקה בה אמר רבי יצחק אמר הקדוש ברוך הוא יבואו בני הנשוקה ויפלו ביד בני הדבוקה דרש רבא בשכר ארבע דמעות שהורידה ערפה על חמותה זכתה ויצאו ממנה ארבעה גבורים שנאמר (רות א, יד) ותשאנה קולן ותבכינה עוד,כתיב חץ חניתו וקרינן עץ חניתו אמר רבי אלעזר עדיין לא הגיענו לחצי שבחו של אותו רשע מכאן שאסור לספר בשבחן של רשעים ולא לפתח ביה כלל לאודועי שבחיה דדוד,בני עמון באו בנצחונו של שובך כו' כתיב שובך וכתיב שופך רב ושמואל חד אמר שופך שמו ולמה נקרא שמו שובך שעשוי כשובך וחד אמר שובך שמו ולמה נקרא שמו שופך שכל הרואה אותו נשפך לפניו כקיתון,(ירמיהו ה, טז) אשפתו כקבר פתוח כולם גבורים רב ושמואל ואמרי לה רבי אמי ורבי אסי חד אמר בשעה שזורקין חץ עושין אשפתות אשפתות של חללים ושמא תאמר שאומנין בקרב ת"ל כולם גבורים וחד אמר בשעה שעושין צורכיהן עושין אשפתות אשפתות של זבל ושמא תאמר מפני שחולי מעיים הם תלמוד לומר כולם גבורים,אמר רב מרי שמע מינה האי מאן דנפיש זיבליה חולי מעיים הוא למאי נפקא מינה ליטרח בנפשיה,(משלי יב, כה) דאגה בלב איש ישחנה ר' אמי ורבי אסי חד אמר ישחנה מדעתו וחד אמר ישיחנה לאחרים,ואתם אי אתם כן כו' וכל כך למה מפני שהשם וכל כינויו | 42b. b Hear my words, the regulations of war, /b and consider who is fit to participate in the battle. b And return /b home, all of you who are exempt from combat. b What does he say on the battlefield? “Let not your heart faint; fear not, nor be alarmed, and do not be terrified of them” /b (Deuteronomy 20:3). These four cautions b correspond /b to b four actions done by the nations of the world: /b They b clash /b their weapons, b and /b they b blast /b horns, they b shout, and /b they b trample /b heavily with their horses to frighten their adversaries.,The mishna recorded the particulars of the priest’s address: b The Philistines came championed by Goliath. /b The Gemara describes the battle between David and Goliath. What is implied by the name b Goliath? Rabbi Yoḥa says: /b The verse indicates b that he stood before the Holy One, Blessed be He, with brazenness [ i gilui panim /i ], as it is stated: “Choose yourselves a man [ i ish /i ], and let him come down to me” /b (I Samuel 17:8), and b man [ i ish /i ] /b is referring to b none other /b than b the Holy One, Blessed be He, as it is stated: “The Lord is a man [ i ish /i ] of war” /b (Exodus 15:3). b The Holy One, Blessed be He, said: I will hereby fell him by the son of a man [ i ben ish /i ], as it is stated: “Now David was the son of that man [ i ben ish /i ] of Ephrath” /b (I Samuel 17:12)., b Rabbi Yoḥa said in the name of Rabbi Meir: In three instances, his /b own b mouth ensnared that wicked one /b and unwittingly foretold his own downfall. b One /b time he said: b “Choose yourselves a man, and let him come down to me,” /b describing himself at the bottom. b And another /b time, he said: b “If he is able to fight with me and kill me /b then will we be your servants; but if I prevail against him, and kill him, then shall you be our servants, and serve us” (I Samuel 17:9). There, he supposed that his opponent would defeat him, before supposing that he, Goliath, would be victorious. Finally, b the other /b time was b when he said to David /b (I Samuel 17:43): b “Am I a dog, that you come to me with staves?” /b The Gemara asks: But didn’t David also speak in this manner? b David also said to him: “You come to me with a sword, and with a spear, and with a javelin” /b (I Samuel 17:45). The Gemara answers: David b then said to him, /b immediately afterward: b “But I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have taunted” /b (I Samuel 17:45).,The verse says: b “And the Philistine drew near morning and evening” /b (I Samuel 17:16). b Rabbi Yoḥa says: /b He did this specifically b in order to prevent them from /b completing b the recitation of i Shema /i /b in the required times of b morning and evening. “And /b Goliath b presented himself forty days” /b (I Samuel 17:16). b Rabbi Yoḥa says: /b These days b correspond /b to b the forty days over which the Torah was given, /b as he wanted to do away with it.,The verse introduces Goliath: b “And a champion [ i ish habeinayim /i ] went out from the camp of the Philistines, /b named Goliath” (I Samuel 17:4). The Gemara asks: b What /b is indicated by the term b i beinayim /i ? Rav said: /b The word is related to the root i beit /i , i nun /i , i heh /i , meaning build, and means b that he is built [ i muvneh /i ] /b perfectly and free b of any blemish. And Shmuel said: /b The word is related to the word i bein /i , meaning between, and means that he was b the middle [ i beinoni /i ] among his brothers. /b A Sage b from the school of Rabbi Sheila said: /b The word is related to the root i beit /i , i nun /i , i heh /i , meaning build, and means b that he /b was b made /b strong b as a building [ i binyan /i ]. Rabbi Yoḥa said: /b The word is related to the word i bein /i , meaning between, and means that he was born from among many, as follows: He was b the son of one hundred fathers [ i pappi /i ] and one dog [ i ai /i ], /b as his mother engaged in sexual intercourse with one hundred men and a dog, and he was fathered from among them.,The verse recounts that he was b “named Goliath, of Gath” /b (I Samuel 17:4). b Rav Yosef taught: /b This is b because everyone /b would b thresh his mother /b by cohabiting with her b like /b people do in b a winepress [ i gat /i ], /b where everyone tramples. b It is written /b that Goliath came from b “the caves [ i me’arot /i ] /b of the Philistines” (I Samuel 17:23), b but we read, /b according to the Masoretic text: He came from among “the b ranks [ i ma’arkhot /i ] /b of the Philistines.” What is meant by the written term i me’arot /i ? b Rav Yosef taught: /b The word is related to the word i he’era /i , meaning penetrated, and implies b that everyone penetrated [ i he’eru /i ], /b i.e., engaged in sexual intercourse b with, his mother. /b , b It is written /b that Goliath’s mother was: b “Harafa” /b (II Samuel 21:16), b and /b in another place b it is written: “Orpah” /b (Ruth 1:4), and the Gemara will soon explain that this was the same woman. b Rav and Shmuel /b engaged in a dispute concerning this matter. b One /b of them b said: Her name was Harafa, and why is she called /b by the b name Orpah? /b It is b because everyone came at her from behind [ i orfin /i ] her, /b i.e., sodomized her. b And one /b of them b said: Her name was Orpah, and why is she called /b by the b name Harafa? /b It is b because everyone threshed her like groats [ i harifot /i ], /b i.e., engaged in sexual intercourse with her, b and so it says /b that this word means groats: b “And the woman took and spread the covering over the well’s mouth, and strewed groats [ i harifot /i ] thereon” /b (II Samuel 17:19). b And if you wish, /b you can b say from here: “Though you should crush a fool in a mortar with a pestle among groats [ i harifot /i ], /b yet will not his foolishness depart from him” (Proverbs 27:22).,The Gemara continues its discussion of the battle of David and Goliath. b “These four were born to Harafa in Gath; and they fell by the hand of David, and by the hand of his servants” /b (II Samuel 21:22). The Gemara asks: b What /b are the names of the four siblings mentioned here? b Rav Ḥisda said: /b They are b Saph, and Madon, Goliath, and Ishbi in Nob /b (see II Samuel 21:16–20).,It says: b “And they fell into the hands of David and his servants.” /b Why? It is because of the acts of their forebears, b as it is written: “And Orpah kissed her mother-in-law, and Ruth cleaved to her” /b (Ruth 1:14). b Rabbi Yitzḥak says: The Holy One, Blessed be He, said: The children of the one who kissed, /b referring to the four giants descended from Orpah, b will come and fall into the hand of the children of the one who cleaved, /b referring to David, who was descended from Ruth. b Rava taught: As a reward for the four tears that Orpah shed /b in sadness b over her mother-in-law, she merited four mighty warriors descended from her, as it is stated: “And they lifted up their voice and wept again” /b (Ruth 1:14)., b It is written /b about Goliath: “And b the half [ i ḥetz /i ] of his spear /b was like a weaver’s beam” (I Samuel 17:7), b and we read, /b according to the Masoretic tradition: “And b the shaft [ i etz /i ] of his spear.” Rabbi Elazar says: /b The written version of the text demonstrates that b we have not yet reached half [ i ḥetzi /i ] of the praise of that wicked /b man. Only half of his spear was as long as a weaver’s beam, but the Masoretic reading offers a less impressive description. It is learned b from here that it is prohibited to relate the praise of wicked people. /b The Gemara asks: If so, b then /b the verse b should not begin /b by praising b him at all. /b The Gemara answers: It was necessary in this case in order b to relate the praise of David, /b who defeated Goliath.,§ According to the mishna, the priest would say: b The Ammonites came championed by Shobach /b (see II Samuel, chapter 10). In one account, his name b is written: “Shobach” /b (II Samuel 10:18), b and /b in another place b it is written: “Shophach” /b (I Chronicles 19:18). b Rav and Shmuel /b engaged in a dispute concerning this matter. b One /b of them b said: His name was Shophach, and why is he called /b by the b name Shobach? /b It is b because he was built like a dovecote [ i shovakh /i ], /b as he was exceptionally tall. b And one /b of them b said: His name was Shobach, and why is he called /b by the b name Shophach? /b It is b because anyone who would see him /b would become terrified and his courage would be b spilled [ i nishpakh /i ] before him like /b water from b a jug. /b ,The Gemara records a dispute concerning the enemy forces of Nebuchadnezzar. The prophet states: b “Their quiver [ i ashpato /i ] is an open sepulcher, they are all mighty men” /b (Jeremiah 5:16). b Rav and Shmuel, and some say Rabbi Ami and Rabbi Asi, /b engaged in a dispute concerning the implication of the verse. b One /b of them b said: When they shoot an arrow, they produce heaps /b and b heaps [ i ashpatot ashpatot /i ] of corpses. And lest you say that /b they are b skilled in /b the arts of b battle /b but they are not particularly strong, b the verse states: “They are all mighty men.” And one /b of them b said: When they perform their needs, /b i.e., relieve themselves, b they produce heaps /b and b heaps [ i ashpatot ashpatot /i ] of excrement, /b which indicates they eat heartily, like mighty men. b And lest you say it is because they are ill /b in their b intestines, the verse states: “They are all mighty men” /b and are not ill., b Rav Mari said: Learn from /b this exchange that if there is b one whose excrement is abundant, he is ill /b in his b intestines. /b The Gemara asks: b What difference is there /b whether or not he is ill in his intestines? The Gemara answers: It is b so that /b one who suffers these symptoms b will tend to himself /b medically.,In a similar vein, one is urged to relieve his distress. The verse states: b “If there is a care in the heart of a man, let him bend it [ i yashḥena /i ]” /b (Proverbs 12:25). b Rabbi Ami and Rabbi Asi /b dispute the verse’s meaning. b One said: He should force it [ i yasḥena /i ] out of his mind. /b He should remove his worries from his thoughts. b And one said: /b It means b he should tell [ i yesiḥena /i ] /b his troubles b to others, /b which will relieve his anxiety.,The mishna recounts the priest’s address: b But you are not like them, /b because, as the verse states: “For the Lord your God is He that goes with you, to fight for you against your enemies, to save you” (Deuteronomy 20:4). b And why /b does the verse elaborate b so much /b in spelling out the nature of God’s attendance in battle? It is b because the /b ineffable b name /b of God b and all of His appellations /b that are written on the tablet |
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| 58. Scriptores Historiae Augustae, Al. Sev., 49.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 371 |
| 59. Justinian, Digest, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 120 |
| 60. Justinian, Codex Justinianus, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •catacombs/cemeteries,callistus Found in books: Lampe (2003) 120 |
| 61. Jerome, Letters, 107.1, 108.7.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •catacombs/cemeteries,pretestato •catacombs/cemeteries,priscilla Found in books: Lampe (2003) 149, 204 |
| 62. Jerome, On Illustrious Men, 53 (5th cent. CE - 5th cent. CE) Tagged with subjects: •catacombs/cemeteries Found in books: Lampe (2003) 144 |
| 63. Paulus Julius, Digesta, 2.19.6 Tagged with subjects: •catacombs/cemeteries,callistus Found in books: Lampe (2003) 120 |
| 64. Epigraphy, Seg, 26.121 Tagged with subjects: •cemeteries Found in books: Papazarkadas (2011) 229 |
| 65. Solinus C. Julius, Collectanea Rerum Memorabilium, 35.1-35.12 Tagged with subjects: •document burial and preservation, and scroll cemeteries Found in books: Taylor (2012) 273 |
| 66. Epigraphy, Moretti, Ise, 8 Tagged with subjects: •cemeteries Found in books: Papazarkadas (2011) 13 |
| 67. Epigraphy, Cil, 6.948, 6.1706, 6.8942, 6.8987, 6.9057, 6.9223, 6.9821, 6.16246, 6.29756, 6.31679-6.31681, 6.31731, 14.3482, 15.35352 Tagged with subjects: •nan Found in books: Lampe (2003) 27, 33, 36, 40, 120, 150, 204 |
| 68. Epigraphy, Cij, 140, 18, 22, 304, 316, 319, 380, 384, 504, 523, 531, 537, 67, 777, 88, 210 Tagged with subjects: •nan Found in books: Lampe (2003) 39 |
| 69. Psalm-Book, Part Ii (By Manuscript Page), 113 Tagged with subjects: •cemeteries Found in books: Brand (2022) 254 |
| 70. Epigraphy, Ig, 14.2246 Tagged with subjects: •catacombs/cemeteries,anonymous, on the via latina Found in books: Lampe (2003) 150 |
| 71. Anon., Semahot, 8.7, 12.7, 12.9, 13.8, 14.1 Tagged with subjects: •cemetery, cemeteries Found in books: Hachlili (2005) 10, 220, 459, 483 |
| 73. Epigraphy, Inscriptiones Latinae Christianae Veteres, None Tagged with subjects: •nan Found in books: Lampe (2003) 25 |
| 74. Papyri, Inscriptiones Christianae Urbis Romae, 17246, 8, 14583 Tagged with subjects: •nan Found in books: Lampe (2003) 34 |
| 76. Epigraphy, Cig, 9902-9905, 9907, 6447 Tagged with subjects: •nan Found in books: Lampe (2003) 40, 432 |
| 77. Synesius of Crete, Dio, 3.2 Tagged with subjects: •document burial and preservation, and scroll cemeteries Found in books: Taylor (2012) 273 |
