1. Hebrew Bible, Numbers, 9.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207| 9.2. "וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃", 9.2. "וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃", | 9.2. "’Let the children of Israel keep the passover in its appointed season.", |
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2. Hebrew Bible, Exodus, 22.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 181| 22.4. "כִּי יַבְעֶר־אִישׁ שָׂדֶה אוֹ־כֶרֶם וְשִׁלַּח אֶת־בעירה [בְּעִירוֹ] וּבִעֵר בִּשְׂדֵה אַחֵר מֵיטַב שָׂדֵהוּ וּמֵיטַב כַּרְמוֹ יְשַׁלֵּם׃", | 22.4. "If a man cause a field or vineyard to be eaten, and shall let his beast loose, and it feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.", |
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3. Hebrew Bible, Deuteronomy, 15.1, 22.6-22.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 197, 207| 15.1. "מִקֵּץ שֶׁבַע־שָׁנִים תַּעֲשֶׂה שְׁמִטָּה׃", 15.1. "נָתוֹן תִּתֵּן לוֹ וְלֹא־יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֶׂךָ וּבְכֹל מִשְׁלַח יָדֶךָ׃", 22.6. "כִּי יִקָּרֵא קַן־צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ בְּכָל־עֵץ אוֹ עַל־הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל־הָאֶפְרֹחִים אוֹ עַל־הַבֵּיצִים לֹא־תִקַּח הָאֵם עַל־הַבָּנִים׃", 22.7. "שַׁלֵּחַ תְּשַׁלַּח אֶת־הָאֵם וְאֶת־הַבָּנִים תִּקַּח־לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים׃", | 15.1. "At the end of every seven years thou shalt make a release.", 22.6. "If a bird’s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young;", 22.7. "thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days.", |
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| 4. Aristotle, Rhetoric, 3.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
| 5. Cicero, On Invention, 2.50.148-2.50.153 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 177, 181 |
6. Quintilian, Institutes of Oratory, 5.10.86-5.10.88, 8.4.9-8.4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 177, 197 | 8.4.9. Another might have broken up the series and lingered over each step in the ascending scale, but Cicero hastens to his climax and reaches the height not by laborious effort, but by the impetus his speed. Just as this form of amplification rises to a climax, so, too, the form which depends on comparison seeks to rise from the less to the greater, since by raising what is below it must necessarily exalt that which is above, as, for example, in the following passage: 8.4.10. "If this had befallen you at the dinner-table in the midst of your amazing potations, who would not have thought it unseemly? But it occurred at an assembly of the Roman people." Or take this passage from the speech against Catiline: "In truth, if my slaves feared me as all your fellow-citizens fear you, I should think it wise to leave my house." 8.4.11. At times, again, we may advance a parallel to make something which we desire to exaggerate seem greater than ever, as Cicero does in the pro Cluentio, where, after telling a story of a woman of Miletus who took a bribe from the reversionary heirs to prevent the birt of her expected child, he cries, "How much greater is the punishment deserved by Oppianicus for the same offence! For that woman, by doing violence to her own body did but torture herself, whereas he procured the same result by applying violence and torture to the body of another." |
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| 7. Mishnah, Pesahim, 1.12-1.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
| 8. Tosefta, Negaim, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
9. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207| 72a. וב"ה אומרים פטורים מן הקרבן,טבלה ביום של אחריו ושמשה את ביתה ואח"כ ראתה ב"ש אומרים מטמאין משכב ומושב ופטורין מן הקרבן,וב"ה אומרים ה"ז גרגרן ומודים ברואה בתוך י"א יום וטבלה לערב ושמשה שמטמאין משכב ומושב וחייבין בקרבן,טבלה ביום של אחריו ושמשה ה"ז תרבות רעה ומגען ובעילתן תלויין, big strongגמ׳ /strong /big ת"ר ושוין בטובלת לילה לזבה שאינה טבילה ושוין ברואה בתוך י"א יום וטבלה לערב ושמשה שמטמאה משכב ומושב וחייבין בקרבן,לא נחלקו אלא ביום י"א יום שב"ש אומרים מטמאין משכב ומושב וחייבין בקרבן ובית הלל פוטרין מקרבן,אמרו להן ב"ש לב"ה מ"ש יום י"א מיום תוך י"א אם שיוה לו לטומאה לא ישוה לו לקרבן,אמרו להן ב"ה לב"ש לא אם אמרת בתוך י"א יום שכן יום שלאחריו מצטרף עמו לזיבה תאמרו ביום י"א שאין יום שלאחריו שנצטרף עמו לזיבה,אמרו להם בית שמאי השוו מדותיכם אם שיוה לו לטומאה ישוה לו לקרבן ואם לא שיוה לו לקרבן לא ישוה לו לטומאה,אמרו להם ב"ה אם הביאנוהו לידי טומאה להחמיר לא נביאהו לידי קרבן להקל,ועוד מדבריכם אתם נושכין שאתם אומרין טבלה יום שלאחריו ושמשה ואח"כ ראתה מטמא משכב ומושב ופטורה מן הקרבן אף אתם השוו מדותיכם אם שיוה לו לטומאה ישוה לו לקרבן,ואם לא שיוה לו לקרבן לא ישוה לו לטומאה אלא להחמיר ולא להקל הכא נמי להחמיר ולא להקל,אמר רב הונא משכבה ומושבה שבשני ב"ש מטמאין אע"פ שטבלה אע"פ שלא ראתה מאי טעמא כיון דאילו חזיא מטמאה השתא נמי מטמיא,אמר רב יוסף מאי קמ"ל תנינא טבלה יום שלאחריו ושמשה את ביתה ואח"כ ראתה ב"ש אומרים מטמאה משכבות ומושבות ופטורה מן הקרבן,אמר רב כהנא ראתה שאני,אמר רב יוסף וכי ראתה מאי הוי ראייה דנדה היא,א"ל אביי לרב יוסף רב כהנא הכי קא קשיא ליה בשלמא היכא דראתה גזרינן ראייה דנדה אטו ראייה דזבה אלא היכא דלא ראתה מאי נגזר בה,ועוד תנן הרואה ראייה אחת של זוב ב"ש אומרים כשומרת יום כנגד יום ובה"א כבעל קרי | 72a. b And Beit Hillel say: /b Although they transmit impurity to items designated for lying or sitting, b they are exempt from /b bringing b the /b sin b offering. /b Since the twelfth day is unfit for the flow of a i zava /i , and even if she were to experience bleeding on the eleventh, twelfth, and thirteenth days she would not become a greater i zava /i , one who experiences bleeding on the eleventh does not need to observe a corresponding clean day.,If the woman b immersed on the day following /b the eleventh day b and she engaged in intercourse with /b the man of b her house, /b i.e., her husband, on that twelfth day b and then saw /b blood, b Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting /b by rabbinic law, as the Sages issued a decree of impurity in the case when the second day is the twelfth day, due to a case when the second day is within the eleven days fit for the flow of a i zava /i . b And they are exempt from /b bringing b the /b sin b offering, /b as she observed part of the twelfth day, and the bleeding she experienced after engaging in intercourse, which occurred during her period of menstruation, is not fit to be appended to the discharge of the i zava /i on the eleventh day., b And Beit Hillel say: That /b husband b is a glutton, /b as he could not wait for the conclusion of the twelfth day before engaging in intercourse. Nevertheless, the Sages did not issue a decree of impurity. b And /b Beit Hillel b concede /b to Beit Shammai b in /b a case where the woman b sees /b blood b in the midst of the eleven-day /b period, b and she immersed in the evening and engaged in intercourse /b with her husband without observing a corresponding clean day, b that they transmit impurity /b to items designated for b lying or sitting. And /b each of them is b liable to /b bring a sin b offering /b for participating in intercourse involving a i zava /i .,If she saw blood in the midst of the eleven days and observed part of a corresponding clean day and b immersed on the day following /b the day that she saw blood b and engaged in intercourse /b with her husband, b that is wayward conduct, /b as the possibility exists that she will experience bleeding after intercourse that will be appended to the bleeding of the previous day, rendering her a i zava /i and disqualifying the immersion. b And /b the status of ritually impure items with which b they came into contact and /b the status of b their intercourse is contingent /b upon whether she experiences bleeding on the day of her immersion, in which case the ritually pure items become impure and they are liable to bring a sin offering, or whether she does not experience bleeding that day, in which case the ritually pure items remain pure and the woman and man are exempt from bringing a sin offering., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b And /b Beit Shammai and Beit Hillel b agree with regard to /b a woman who b immersed /b at b night to /b purify herself after having been a lesser b i zava /i , that it is not /b a valid b immersion. And /b Beit Shammai and Beit Hillel also b agree with regard to /b a woman b who sees /b blood b in the midst of /b her b eleven days /b of i ziva /i , rendering her a lesser i zava /i who must wait one clean day and immerse the day after, b but /b she b immersed in the /b first b evening /b without waiting one clean day b and engaged in intercourse /b with her husband, b that she transmits impurity /b to items designated for b lying or sitting /b that came in contact with the couple, b and /b she and her husband b are liable to /b bring a sin b offering. /b , b They disagree only in /b the case of a woman who sees blood on the b eleventh day /b of her days of i ziva /i , and immersed that evening, and engaged in intercourse with her husband. b As Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting and are liable to /b bring a sin b offering, and Beit Hillel deem /b them b exempt from /b bringing a sin b offering. /b ,The i baraita /i continues: b Beit Shammai said to Beit Hillel: What the difference /b between the b eleventh day /b itself and another b day in the midst of /b the b eleven /b days of i ziva /i ? b If you equate /b the eleventh day to the other days b with regard to ritual impurity, /b will you b not equate it with regard to /b liability to bring b an offering? /b , b Beit Hillel said to Beit Shammai: No, if you say /b that she is liable to bring an offering if she experiences bleeding b in the midst of the eleven days, /b that is b because the following day combines with it /b as a day b of i ziva /i . Will you say /b the same b with regard to /b the b eleventh day, when the following day does not combine with it /b as a day b of i ziva /i ? /b , b Beit Shammai said to /b Beit Hillel: b Apply your method equally. If you equate /b the two cases, bleeding on the eleventh day and bleeding on one of the other days of i ziva /i , b with regard to ritual impurity, equate /b them also b with regard to /b liability to bring b an offering. And if /b you b do not equate /b them b with regard to /b liability to bring b an offering, do not equate /b them b with regard to ritual impurity /b either., b Beit Hillel said to /b Beit Shammai: Even b if we have brought /b a woman who experiences bleeding on the eleventh day and the man who engages in intercourse with her b to ritual impurity, /b due to a decree b to be stringent, /b so that people should not confuse one who experiences bleeding on the eleventh day with one who experiences bleeding during the other days with regard to ritual impurity, b we will not bring /b them b to /b the liability of bringing b an offering, to be lenient. /b It would be a leniency to permit them to bring an unnecessary and therefore a non-sacred animal into the Temple courtyard., b And furthermore, from your /b own b statement you are refuted, as you say /b that if b she immersed on the following day and engaged in intercourse, and afterward she saw /b blood, b she transmits impurity /b to items designated for b lying or sitting, but she is exempt from /b bringing b the offering. You too /b should b apply your method equally. If you equate /b a i zava /i who immersed on the twelfth day with one who immersed on the night after the eleventh day b with regard to ritual impurity, equate /b these cases also b with regard to /b liability to bring b an offering. /b , b And if you do not equate /b them b with regard to /b liability to bring b an offering, do not equate /b them b with regard to ritual impurity /b either. Beit Hillel continued: b Rather, /b you agree with us that the two are equated b to be stringent, but not to be lenient. /b We say that b here too, /b the two should be equated b to be stringent but not to be lenient. /b ,§ b Rav Huna says, /b in further clarification of Beit Shammai’s opinion: If a woman experiences bleeding during the eleven days of i ziva /i and must observe one clean day, but did not wait until the conclusion of that second day before immersing, with regard to b her /b items designated for b lying or sitting, on the second /b day, b Beit Shammai render /b them b impure /b by rabbinic law. This is the i halakha /i b even though she has immersed /b in a ritual bath and b even though she did not see /b any blood after her immersion. b What is the reason? Since if she would see /b blood b she /b would b render /b these surfaces b ritually impure /b by Torah law, b now too she renders /b them b ritually impure /b by rabbinic law., b Rav Yosef said: What is /b Rav Huna b teaching us? We /b already b learn /b in the mishna: If the woman b immersed on the day following /b the eleventh day b and she engaged in intercourse with /b the man of b her house /b on that twelfth day b and then saw /b blood, b Beit Shammai say: They transmit impurity /b to items designated for b lying or sitting /b by rabbinic law. b And they are exempt from /b bringing b the /b sin b offering. /b Her impurity applies by rabbinic law, lest this case be confused with one where she experiences bleeding during the eleven days when she would be impure by Torah law. By inference, if she experienced bleeding on one of her eleven days and immersed on the following day, she would likewise render items designated for lying or sitting ritually impure by rabbinic law., b Rav Kahana said: /b Rav Huna is teaching that Beit Shammai render her ritually impure even if she does not experience bleeding. Based on the mishna alone, one might have thought that the case where b she saw /b blood b is different, /b and it is only in this situation that Beit Shammai render her impure by rabbinic law., b Rav Yosef said, /b in refutation of Rav Kahana’s claim: b And if she saw /b blood on the twelfth day, b what of it? /b A discharge of blood on the twelfth day b is a sighting of a menstruating woman, /b which does not render her a i zava /i by Torah law. Therefore, it is comparable to a case where she experienced bleeding on one day during her eleven days of i ziva /i and immersed on the following day, and she does not experience bleeding on that following day at all., b Abaye said to Rav Yosef: This is what /b is b difficult for Rav Kahana: Granted, /b in a case b where she saw /b blood on the twelfth day, it stands to reason that b we decree /b impurity with regard to b a sighting of a menstruating woman due to a sighting of a i zava /i . But /b in a case b where she did not see /b any blood at all, for b what /b reason should the Sages b decree /b impurity b upon her? /b ,Abaye continues: b And furthermore, we learned /b in a mishna ( i Zavim /i 1:1): If a man b sees one sighting of i ziva /i /b (see 35b), b Beit Shammai say: /b His status on the following day is b like /b that of b a woman who observes /b a clean b day for a day /b she experiences a discharge. In other words, he must immerse and observe that day in purity, and if he touches tithes their status is suspended, since if he sees another discharge on that day, they are retroactively impure. b And Beit Hillel say: /b His status is b like /b that of a man b who experiences a seminal emission, /b who is purified by his immersion, and therefore any tithes this man touches on the second day remain pure even if he later experiences a second discharge. |
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| 10. Justinian, Digest, 177 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 181 |
| 11. Jerome, Praecepta Ac Leges S. Pachomii, 175 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 181 |
| 12. Menander Rhetor, On Epideictic Speeches, 13 Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 197 |
| 13. Pachomius, Inst, 1.1 Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 181 |
| 14. Anon., Mekhilta De Rabbi Ishmael Mekhilta D’R. Ishmael Pisḥa, 12.5 Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 197 |
| 15. Dicoletian, Edict of Diocletian, 1.6 Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 207 |
| 16. Nilus, De Mon. Ex., 2.23.4, 2.35.5 Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 177 |
| 17. Anon., Questions And Answers On The Ascetic Rule, 22.4 Tagged with subjects: •cicero, topoi by Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 181 |
