1. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • dualism
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 160; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 426
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6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃'' None | sup>
6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.'' None |
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2. Hebrew Bible, Genesis, 1.26-1.27, 1.31, 2.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualism, dualist • Dualism/Dualistic • Dualistic Conception, is it in the Priestly creation Myth? • Dualistic theology • Yetzer, dualistic/dialectic • dualism • theodicy, dualistic
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 4, 7, 14, 382; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 53, 151, 237, 279; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 185; Levison (2009), Filled with the Spirit, 387; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 285; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 68; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 73; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 510; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 135; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 149; Stuckenbruck (2007), 1 Enoch 91-108, 582; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 406, 408, 447
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃' ' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.' ' None |
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3. Hebrew Bible, Numbers, 6.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dualism/Dualistic • dualism
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 182; Stuckenbruck (2007), 1 Enoch 91-108, 231
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6.24 יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃'' None | sup>
6.24 The LORD bless thee, and keep thee;'' None |
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4. Hebrew Bible, Psalms, 94.9, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Gnostic dualism • dualism
Found in books: Osborne (2001), Irenaeus of Lyons, 119; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 135; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 407
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94.9 הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃
110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃'' None | sup>
94.9 He that planted the ear, shall He not hear? He that formed the eye, shall He not see?' "
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"' None |
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5. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 346; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 336
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6. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • dualism
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 255; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 135
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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None | sup>
4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None |
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7. Hebrew Bible, Isaiah, 45.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Persian apocalypticism, and dualism • dualism
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 191; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188
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45.7 יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃'' None | sup>
45.7 I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.'' None |
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8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualistic theology • dualism
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 193, 200; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 406, 408; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 128
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9. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dualism
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 233; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 133
| 176a λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε'' None | 176a THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;'' None |
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10. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • dualism • dualism, material/immaterial
Found in books: Osborne (2001), Irenaeus of Lyons, 70; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 8
| 30a παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον·'' None | 30a For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible,'' None |
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11. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dualism • dualism • dualism, interrelated substance
Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 223; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 45
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12. Anon., 1 Enoch, 1, 70, 91-105 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism/Dualistic • Light and DarknessPersian dualism of • Persian apocalypticism, and dualism • dualism
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 36; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 17; Stuckenbruck (2007), 1 Enoch 91-108, 71, 248, 249; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
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1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."
70 And it came to pass after this that his name during his lifetime was raised aloft to that Son of",Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft",on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the,West, where the angels took the cords to measure for me the place for the elect and righteous. And there I saw the first fathers and the righteous who from the beginning dwell in that place. 9
1 And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 9
1 Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved: 92 The book written by Enoch-Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace.,Let not your spirit be troubled on account of the times; For the Holy and Great One has appointed days for all things.",And the righteous one shall arise from sleep, Shall arise and walk in the paths of righteousness, And all his path and conversation shall be in eternal goodness and grace.,He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness. And he shall walk in eternal light.,And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore. 93 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest 94 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless." 95 Oh that mine eyes were a cloud of waters That I might weep over you, And pour down my tears as a cloud of waters: That so I might rest from my trouble of heart!,who has permitted you to practice reproaches and wickedness And so judgement shall overtake you, sinners.,Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires.,Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins.",Woe to you who requite your neighbour with evil; For ye shall be requited according to your works.",Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish.,Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. 96 Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires.,And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.,Wherefore fear not, ye that have suffered; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven.,Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds.,Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might.,Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life.,Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil.",Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.' "97 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." '98 And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.,For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.,Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.,I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.,And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.,I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.,And do not think in your spirit nor say in your heart that ye do not know and that ye do not see",that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.",Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,,and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.,Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.,Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut,off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of,the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their)",neighbour. Therefore they shall have no peace but die a sudden death." 99 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.,Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.,In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.,In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.,And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.,And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.,And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.,Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.,But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.,Woe to you who spread evil to your neighbours; For you shall be slain in Sheol.",Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.,Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.,Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest.",Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.,For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.' "
100 And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons\' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
10
1 Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him,and work no evil in His presence. If He closes the windows of heaven, and withholds the rain and,the dew from descending on the earth on your account, what will ye do then And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent,words against His righteousness: therefore ye shall have no peace. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are,in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will,perish therein. Are not the entire sea and all its waters, and all its movements, the work of the Most,High, and has He not set limits to its doings, and confined it throughout by the sand And at His reproof it is afraid and dries up, and all its fish die and all that is in it; But ye sinners that are,on the earth fear Him not. Has He not made the heaven and the earth, and all that is therein Who has given understanding and wisdom to everything that moves on the earth and in the sea.,Do not the sailors of the ships fear the sea Yet sinners fear not the Most High."' "
102 In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance And when He launches forth His Word against you Will you not be affrighted and fear,And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed.,And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.,Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.,And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.,And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deeds,Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal.,And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light.,I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and,acquire wealth and see good days. Have ye seen the righteous how their end falls out, that no manner,of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation." 103 Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
104 I swear unto you, that in heaven the angels remember you for good before the glory of the Great,One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.\'
105 In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth.,For I and My son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.Fragment of the Book of Noah ' None |
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13. Anon., Jubilees, 10.1-10.7, 10.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • dualism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 186, 194; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 47
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10.1 And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them.' "10.2 And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons." '10.3 And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4 For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5 Let Thy grace be lift up upon my sons, 10.6 But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7 And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day:
10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them;'' None |
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14. Anon., Testament of Asher, 1.3, 1.8, 6.5 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Dualism, dualist(ic) • Dualism/Dualistic
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 423; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 421
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1.8 But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil.
6.5 For when the soul departs troubled, it is tormented by the evil spirit which also it served in lusts and evil works.' ' None |
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15. Anon., Testament of Benjamin, 8.3 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Dualism, dualist(ic) • dualism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 435
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8.3 For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled.'' None |
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16. Hebrew Bible, Daniel, 7.9, 7.13-7.14, 7.18, 7.27, 12.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualism, dualist(ic) • Dualism/Dualistic • Dualistic theology • Persian apocalypticism, and dualism • Spatial dualism • dualism
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 24; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 112; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 92, 197, 537; Stuckenbruck (2007), 1 Enoch 91-108, 735; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 356, 407, 485; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 143
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7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃
7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14 וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃
7.18 וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃
7.27 וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃
12.2 וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃' ' None | sup>
7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.
7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. 7.14 And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.
7.18 But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’
7.27 And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’
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.' ' None |
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17. Septuagint, Ecclesiasticus (Siracides), 33.7-33.15 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dualism/Dualistic • dualism
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 54, 55; Stuckenbruck (2007), 1 Enoch 91-108, 249
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33.7 Why is any day better than another,when all the daylight in the year is from the sun? 33.8 By the Lords decision they were distinguished,and he appointed the different seasons and feasts; 33.9 some of them he exalted and hallowed,and some of them he made ordinary days. 33.11 In the fulness of his knowledge the Lord distinguished them and appointed their different ways; 33.12 some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place. 33.13 As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. 33.14 Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. 33.15 Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other.' ' None |
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18. Septuagint, Wisdom of Solomon, 3.11 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • dualism
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 237; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 356
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3.11 The sinner stumbleth and curseth his life, The day when he was begotten, and his mother’s travail.
3.11 for whoever despises wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable,and their works are useless.'' None |
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19. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Dualism, dualist(ic) • dualism
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 118; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 420
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20. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualism, dualist(ic) • Light and DarknessPersian dualism of • Persian apocalypticism, and dualism • dualism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 191, 192; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 25, 178; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 54, 178, 233, 234, 237, 241; Levison (2009), Filled with the Spirit, 387; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 284, 285; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 90; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 107, 118; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 229, 336, 419, 420, 422, 423, 424, 448, 454, 485; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 50
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21. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • dualism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 160
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22. Anon., Epistle of Barnabas, 18.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • Dualism/Dualistic
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 248; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422, 454
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18.2 And the one is the Lord from all eternity and unto all eternity, whereas the other is Lord of the season of iniquity that now is.'' None |
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23. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • dualism
Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 240, 408; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 128
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2.1 אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:'' None | sup>
2.1 They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.'' None |
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24. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • dualism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 138; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 600
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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None | sup>
10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None |
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25. New Testament, 1 Peter, 4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • dualism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 130; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 455
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4.3 ἀρκετὸς γὰρ ὁ παρεληλυθὼς χρόνος τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις εἰδωλολατρίαις.'' None | sup>
4.3 For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. '' None |
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26. New Testament, 1 Corinthians, 2.7, 5.3-5.4, 5.9-5.13, 6.1, 6.9-6.10, 7.14, 7.19, 12.1-12.2, 15.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Apocryphal Acts of the Apostles, asceticism and dualism • Dualism • Dualism, Pauls • Dualism, dualist(ic) • Dualistic spiritualism • Iranian dualism • Paul, the apostle, dualism of • Spatial dualism • dualism
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 229; Esler (2000), The Early Christian World, 808; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 130; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 209; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 237; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 154, 173; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 1, 128; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 165; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 131, 329, 331, 336, 390, 408, 425, 445, 451, 453, 460, 596, 597, 645
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2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
5.3 Ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον 5.4 ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ,
5.9 Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις, 5.10 οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν. 5.11 νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν. 5.12 τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε, τοὺς δὲ ἔξω ὁ θεὸς κρίνει; 5.13 ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.
6.1 Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων;
6.9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται
6.10 οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν.
7.14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.
7.19 ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ.
12.1 Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν. 12.2 Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,' ' None | sup>
2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," 5.3 For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4 In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ,
5.9 I wrote to you in my letter to have no company with sexual sinners; 5.10 yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world.' "5.11 But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person." "5.12 For what haveI to do with also judging those who are outside? Don't you judge thosewho are within?" '5.13 But those who are outside, God judges. "Put awaythe wicked man from among yourselves."
6.1 Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints?' "
6.9 Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals," 6.10 nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God.
7.14 For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy.
7.19 Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God.' "
12.1 Now concerning spiritual gifts, brothers, I don't want you tobe ignorant." '12.2 You know that when you were heathen, you were ledaway to those mute idols, however you might be led.
15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,' " None |
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27. New Testament, 1 Thessalonians, 5.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • Dualism/Dualistic
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 735; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 325, 326
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5.5 πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους·'' None | sup>
5.5 You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness, "" None |
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28. New Testament, 1 Timothy, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dualism • dualism
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 127
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6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,'' None | sup>
6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; '' None |
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29. New Testament, 2 Thessalonians, 2.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualism, dualist(ic) • Spatial dualism
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 422, 451
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2.7 τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται.'' None | sup>
2.7 For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. '' None |
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30. New Testament, Acts, 22.17 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualistic theology
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 409
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22.17 Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει καὶ ἰδεῖν αὐτὸν λέγοντά μοι'' None | sup>
22.17 "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, '' None |
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31. New Testament, Ephesians, 1.3, 5.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualism, dualist(ic) • Dualism/Dualistic • Spatial dualism • dualism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 130; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 174; Stuckenbruck (2007), 1 Enoch 91-108, 735; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 326
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1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ,
5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·'' None | sup>
1.3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
5.8 For you were once darkness, but are now light in the Lord. Walk as children of light, '' None |
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32. New Testament, Galatians, 3.27-3.28, 5.16-5.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualism, dualist(ic) • Iranian dualism • dualism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 130; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 154; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 165; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 131, 445, 455
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3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
5.16 Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18 εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23 πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 5.24 οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. 5.25 Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. 5.26 μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.'' None | sup>
3.27 For as many of you as werebaptized into Christ have put on Christ. 3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. ' "
5.16 But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. " '5.17 For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18 But if you are led by theSpirit, you are not under the law. 5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23 gentleness, and self-control.Against such things there is no law. 5.24 Those who belong to Christhave crucified the flesh with its passions and lusts. ' "5.25 If we liveby the Spirit, let's also walk by the Spirit. " "5.26 Let's not becomeconceited, provoking one another, and envying one another."' None |
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33. New Testament, Hebrews, 10.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dualism • Dualism, Origen and • Frei, and dualism • Spatial dualism
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 232; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 172
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10.1 Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι·'' None | sup>
10.1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. '' None |
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34. New Testament, Romans, 11.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Spatial dualism
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 454, 596
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11.25 Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται·'' None | sup>
11.25 For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, "" None |
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35. New Testament, John, 1.3, 1.14, 17.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist • dualism • dualism, dualistic
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 389; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 290; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 202; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
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1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
17.14 Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.' ' None | sup>
1.3 All things were made through him. Without him was not anything made that has been made.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
17.14 I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. ' ' None |
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36. New Testament, Luke, 1.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 119; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 547
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1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε,'' None | sup>
1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; '' None |
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37. New Testament, Mark, 4.11, 13.26, 14.62 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Persian apocalypticism, and dualism • Spatial dualism • dualistic world-view, the earth
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 24; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 268; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 242, 407
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4.11 καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,
13.26 καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης·
14.62 ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.'' None | sup>
4.11 He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables,
13.26 Then they will see the Son of Man coming in clouds with great power and glory.
14.62 Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky."'' None |
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38. New Testament, Matthew, 6.24, 7.13-7.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism, dualist(ic) • Iranian dualism • dualism, dualistic
Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 55, 202; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 424, 425, 455
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6.24 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
7.13 Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 7.14 ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.'' None | sup>
6.24 "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can\'t serve both God and Mammon.
7.13 "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14 How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. '' None |
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39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Boyarin, Daniel, on dualism • Dualism • Dualism, Boyarin on • Dualism, dualist(ic) • Dualistic theology • dualism
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 34, 35; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 83; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 130; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 27, 150, 154; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 406, 409, 422, 425, 441, 443, 453, 454, 455, 590, 600
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40. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism • Dualistic theology
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 198; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408
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41. Irenaeus, Refutation of All Heresies, 2.31.1, 4.20.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dualism • Dualistic theology • dualism • dualism, dualistic
Found in books: Osborne (2001), Irenaeus of Lyons, 47; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 148; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 510
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2.31.1 Those, then, who are of the school of Valentinus being overthrown, the whole multitude of heretics are, in fact, also subverted. For all the arguments I have advanced against their Pleroma, and with respect to those things which are beyond it, showing how the Father of all is shut up and circumscribed by that which is beyond Him (if, indeed, there be anything beyond Him), and how there is an absolute necessity on their theory to conceive of many Fathers, and many Pleromas, and many creations of worlds, beginning with one set and ending with another, as existing on every side; and that all the beings referred to continue in their own domains, and do not curiously intermeddle with others, since, indeed, no common interest nor any fellowship exists between them; and that there is no other God of all, but that that name belongs only to the Almighty;--all these arguments, I say, will in like manner apply against those who are of the school of Marcion, and Simon, and Meander, or whatever others there may be who, like them, cut off that creation with which we are connected from the Father. The arguments, again, which I have employed against those who maintain that the Father of all no doubt contains all things, but that the creation to which we belong was not formed by Him, but by a certain other power, or by angels having no knowledge of the Propator, who is surrounded as a centre by the immense extent of the universe, just as a stain is by the surrounding cloak; when I showed that it is not a probable supposition that any other being than the Father of all formed that creation to which we belong,--these same arguments will apply against the followers of Saturninus, Basilides, Carpocrates, and the rest of the Gnostics, who express similar opinions. Those statements, again, which have been made with respect to the emanations, and the Aeons, and the supposed state of degeneracy, and the inconstant character of their Mother, equally overthrow Basilides, and all who are falsely styled Gnostics, who do, in fact, just repeat the same views under different names, but do, to a greater extent than the former, transfer those things which lie outside of the truth to the system of their own doctrine. And the remarks I have made respecting numbers will also apply against all those who misappropriate things belonging to the truth for the support of a system of this kind. And all that has been said respecting the Creator (Demiurge) to show that he alone is God and Father of all, and whatever remarks may yet be made in the following books, I apply against the heretics at large. The more moderate and reasonable among them thou wilt convert and convince, so as to lead them no longer to blaspheme their Creator, and Maker, and Sustainer, and Lord, nor to ascribe His origin to defect and ignorance; but the fierce, and terrible, and irrational among them thou wilt drive far from thee, that you may no longer have to endure their idle loquaciousness.
4.20.1 As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these beings, in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness;" He taking from Himself the substance of the creatures formed, and the pattern of things made, and the type of all the adornments in the world.'' None |
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42. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • dualism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 297; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 229
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80.4 The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it Trypho: I remarked to you sir, that you are very anxious to be safe in all respects, since you cling to the Scriptures. But tell me, do you really admit that this place, Jerusalem, shall be rebuilt; and do you expect your people to be gathered together, and made joyful with Christ and the patriarchs, and the prophets, both the men of our nation, and other proselytes who joined them before your Christ came? Or have you given way, and admitted this in order to have the appearance of worsting us in the controversies? Justin: I am not so miserable a fellow, Trypho, as to say one thing and think another. I admitted to you formerly, that I and many others are of this opinion, and believe that such will take place, as you assuredly are aware; but, on the other hand, I signified to you that many who belong to the pure and pious faith, and are true Christians, think otherwise. Moreover, I pointed out to you that some who are called Christians, but are godless, impious heretics, teach doctrines that are in every way blasphemous, atheistical, and foolish. But that you may know that I do not say this before you alone, I shall draw up a statement, so far as I can, of all the arguments which have passed between us; in which I shall record myself as admitting the very same things which I admit to you. For I choose to follow not men or men's doctrines, but God and the doctrines delivered by Him. For if you have fallen in with some who are called Christians, but who do not admit this truth, and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians, even as one, if he would rightly consider it, would not admit that the Sadducees, or similar sects of Genistæ, Meristæ, Galilæans, Hellenists, Pharisees, Baptists, are Jews (do not hear me impatiently when I tell you what I think), but are only called Jews and children of Abraham, worshipping God with the lips, as God Himself declared, but the heart was far from Him. But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned, and enlarged, as the prophets Ezekiel and Isaiah and others declare."" None |
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43. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • dualism
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 188
| 11b (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר\' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור\' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור\' יוחנן אמר אף למשנה נמי צריך לברך אבל לתלמוד א"צ לברך,ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור\' יוחנן מסיים בה הכי הערב נא ה\' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה\' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה\' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג\' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור\' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר\' זריקא א"ר אמי אמר ר\' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה'' None | 11b “Who forms light and creates darkness, Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: Let him say the following formula instead: Who forms light and creates brightness, so as not to mention darkness, which has negative connotations.,The Gemara answers: We say the blessing as the verse is written in the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: But if so, what about the continuation of the verse: “Who makes peace and creates evil”? Do we say this blessing as it is written in the Bible? Rather, it is written evil and we euphemistically recite the blessing all things to avoid mention of evil. Here, too, let us euphemistically say brightness instead of darkness.,Rather, Rava said: The reason we recite: “Who creates darkness” is in order to mention the attribute of day at night and the attribute of night during the day, and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: Granted, the attribute of night is mentioned during the day, as we say: Who forms light and creates darkness, but where do you find the attribute of day mentioned at night? In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”,Abaye said: Nevertheless, the attribute of day is mentioned at night in the words: Rolling away light before the darkness and darkness before the light.,The Gemara asks: And what is the formula of the other blessing recited before Shema? Rav Yehuda said in the name of Shmuel: An abounding love ahava rabba. And Rabbi Elazar instructed his son, Rabbi Pedat, to also say: An abounding love.,That was also taught in a baraita: One does not recite: An eternal love ahavat olam; rather, one recites: An abounding love. And the Rabbis say that one recites: An eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness” (Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, Rav Yehuda said that Shmuel said: One who arose to study, until he recites Shema he must recite a special blessing over the Torah. If he already recited Shema he need not recite that blessing, as he has exempted himself by reciting the blessing of: An abounding love, which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. Rav Huna said: For the study of Bible, one must recite a blessing, as it is the word of God, and for halakhic midrash, the derivation of halakhot from verses, one need not recite a blessing.,And Rabbi Elazar said: For Bible and midrash, which includes halakhot derived from verses themselves, one must recite a blessing; for Mishna, which is only comprised of halakhic rulings issued by the Sages, one need not recite a blessing.,And Rabbi Yoḥa said: Even for Mishna, which includes final, binding halakhic rulings, one must recite a blessing as well, but for Talmud, which comprises a study of the Mishna and the rationales for its rulings, one need not recite a blessing.,And Rava said: Even for Talmud, which is the means to analyze the significance of the halakhot, and is the only form of Torah study that leads one to its true meaning, one must recite a blessing.,This statement is supported by the practical halakha derived from observation of Rav’s practice. His student, Rav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the Sifra, also known as Torat Kohanim, the halakhic midrash on Leviticus, of the school of Rav, and I saw that Rav would first wash his hands, then recite a blessing, and only then he would teach us our chapter. This demonstrates that even before their study of Torat Kohanim, which, due to Rav’s explanation of the reasons behind the halakhot, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: What formula of blessings does he recite? There is a dispute over the formula of the blessings as well. Rav Yehuda said that Shmuel said: The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, Who sanctified us with his mitzvot and commanded us to engage in matters of Torah.,And Rabbi Yoḥa concludes the blessing by adding the following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel.,And Rav Hamnuna said an additional formula: Who has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah. With regard to this formula, Rav Hamnuna said: This concise blessing is the most outstanding of all the blessings over the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: Therefore, let us recite them all as blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany Shema, and describes the practice in the Temple. We learned there, in a mishna in tractate Tamid: In the morning the deputy High Priest appointed to oversee activity in the Temple, said to the priests who were members of the priestly watch mishmar on duty that week: Recite a single blessing. The members of the priestly watch recited a blessing, and read the Ten Commandments, Shema, VeHaya im Shamoa and VaYomer, the standard recitation of Shema. Additionally, they blessed the people with three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; Avoda, service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the Amida prayer; and the priestly benediction, recited in the form of a prayer without the outstretched hands that usually accompany that blessing (Tosafot). And on Shabbat one blessing is added to bless the outgoing priestly watch, as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, what is the single blessing that the deputy High Priest instructed the guards to recite? The Gemara relates: It is like the incident where Rabbi Abba and Rabbi Yosei bar Abba happened to visit a certain unnamed place, and the people there asked them: What is the single blessing mentioned in the mishna? They did not have an answer readily available. So they came and asked Rav Mattana, and he too did not have an answer readily available. They came and asked Rav Yehuda, and he told them: Shmuel said as follows: An abounding love is the single blessing recited by the priestly watch.,Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said a different answer: This single blessing is: Who creates light. That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet when Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he said that this halakha was not a direct quote of a statement by Rabbi Shimon ben Lakish. That which Rabbi Zerika said was not stated explicitly by Rabbi Shimon ben Lakish, but rather it was inferred from another statement. As Rabbi Zerika said that Rabbi Ami said that Rabbi Shimon ben Lakish said: From the expression: Recite a single blessing, in the mishna in tractate Tamid, it follows that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other. This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: Granted, if you say that they would recite: Who creates light, then the conclusion of Reish Lakish, that failure to recite one of the blessings recited before Shema does not prevent one from reciting the other, is understandable, as they recited: Who creates light, and did not recite: An abounding love, and they nonetheless fulfilled their obligation.'' 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44. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Dualism • Monotheism, dualist approach versus Jewish
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 193; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 138
| 31a מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה\',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה\') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה\' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך'' None | 31a What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out gozi of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off gozi your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece ukelaster, eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron leyora, they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure zerita my going about orḥi and my lying down riv’i, and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me vatazreni with strength for battle” (II\xa0Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me hame’azreni with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me zeiritani, i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me zeraztani with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock rova of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse revi’iyyoteihem, anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned garem donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing garam Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I\xa0Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because'' None |
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45. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Zoroastrianism, dualism • dualism
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 409; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 80; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 80
| 72a והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר\' חמא בר עוקבא אמר רבי יוסי בר\' חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר\' יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר\' אבא בר כהנא דאמר ר\' אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר\' חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר\' אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר\' אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה'' None | 72a And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.,Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.,Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.,Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (II\xa0Kings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.'' None |
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46. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Zoroastrianism, dualism • dualism
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 409; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 115, 255; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 50, 64, 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 50, 64, 135
39a (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה\' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר\' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה\' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב' 46b ולא היו מתאבלין אבל אוננין שאין אנינות אלא בלב:,| 39a And they are the parables concerning the following verses: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ezekiel 18:2); “Just balances, just weights…shall you have” (Leviticus 19:36); and “The righteous is delivered out of trouble, and the wicked comes in his stead” (Proverbs 11:8).,§ The Roman emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). The daughter of the emperor said to Rabban Gamliel: Leave him, as I will respond to him. She said to her father: Provide one commander dukhus for me to avenge someone’s wrongdoing. The emperor said to her: Why do you need him? She said to him: Armed bandits came to us this past night, and took a silver jug kiton from us, and left a golden jug for us. The emperor said to her: If so, would it be that armed bandits such as these would come to us every day. She said to him: And was it not similarly good for Adam the first man that God took a side from him and gave him a maidservant to serve him?,The emperor said to her: This is what I was saying: But if it is good for Adam, let God take his side from him in the open, not during the time of his deep sleep, like a thief. She said to him: Bring me a slice of raw meat. They brought it to her. She placed it under the embers, and removed it after it was roasted. She said to him: Eat from this meat. The emperor said to her: It is repulsive to me. Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. She said to him: With regard to Adam the first man as well, had God taken her from him in the open, she would have been repulsive to him. Therefore God acted while Adam was asleep.,The emperor said to Rabban Gamliel: I know your God, what He does and where He sits. Meanwhile, the emperor was moaning and groaning. Rabban Gamliel said to him: What is this? Why are you in distress? The emperor said to him: I have one son in the cities overseas and I miss him. Rabban Gamliel said to him: I want you to show him to me. The emperor said: Do I know where he is? Rabban Gamliel said to him: If you do not know that which is on earth, is it possible that you do know that which is in the heavens?,The emperor said to Rabban Gamliel: It is written in praise of the Lord: “He counts the number of the stars; He gives them all their names” (Psalms 147:4). What is His greatness? I can also count the stars. Rabban Gamliel brought quinces, put them in a sieve, and spun them. He said to the emperor: Count them. The emperor said to him: Stand them still so that I can count them. Rabban Gamliel said to him: The firmament also revolves like this, therefore you cannot count the stars in it.,Some say that this is what the emperor said to him: I have counted the stars. Rabban Gamliel said to him: Tell me how many teeth and incisors you have. The emperor put his hand in his mouth and was counting them. Rabban Gamliel said to him: You do not know what is in your mouth, but you do know what is in the firmament?,The emperor said to Rabban Gamliel: He Who created mountains did not create wind, rather two separate gods created them, as it is stated: “For, lo, He forms mountains and creates wind” (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: If that is so, then with regard to Adam, as it is written concerning him: “And God created” (Genesis 1:27), and also: “And the Lord God formed” (Genesis 2:7), so too should one say that He who created this did not create that?,If you will claim that different gods created different parts of Adam, that will not suffice. A person has one handbreadth by one handbreadth of facial countece, with two types of orifices in it, eyes and ears. Should one say that He who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” (Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor said to him: Yes, different gods created different parts of the face. Rabban Gamliel said to him: And at the moment of death, are they all appeased? Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: A certain magus said to Ameimar: From your midpoint and up is in the domain of Hurmiz, the god of good, who created the significant and important parts of the body, and from your midpoint and down is in the domain of Ahurmiz, the god of bad. Ameimar said to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory? A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: The emperor said to Rabbi Tanḥum: Come, let us all be one people. Rabbi Tanḥum said: Very well. But we, who are circumcised, cannot become uncircumcised as you are; you all circumcise yourselves and become like us. The emperor said to Rabbi Tanḥum: In terms of the logic of your statement, you are saying well, but anyone who bests the king in a debate is thrown to the enclosure labeivar of wild animals. They threw him to the enclosure but the animals did not eat him, as God protected him. A certain heretic said to the emperor: This incident, that they did not eat him, happened because they are not hungry. They then threw the heretic into the enclosure and the animals ate him.,The emperor said to Rabban Gamliel: You say that the Divine Presence dwells in any place where there are ten adult male Jews. He asked, sarcastically: How many Divine Presences are there? Rabban Gamliel summoned the servant of the emperor and hit him on his neck be’appatka. Rabban Gamliel said to him: Why did you allow the sun to enter the house of the emperor? The emperor said to him: The sun rests upon all the world; no one can prevent it from shining. Rabban Gamliel said to him: And if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more so rests upon the world.,A certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekiel the prophet: “Lie on your left side” (Ezekiel 4:4), and it is also written: “Lie on your right side” (Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, a certain student came before Rabbi Abbahu and said to him: What is the reason for the mitzva of the Sabbatical Year? Rabbi Abbahu said to them: Now I will tell you something that is fit for the two of you.,Rabbi Abbahu continued: The Holy One, Blessed be He, said to the Jewish people: Sow for six years, and withhold sowing during the seventh year, so that that you will know that the land is Mine. But the Jewish people did not do so; rather, they sinned and were consequently exiled. The manner of the world is that in the case of a flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he kills only half of them; and if he is compassionate and is full of compassion, he afflicts the leaders among them with suffering. Rabbi Abbahu continues: So too in this case, the Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people. God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the halakhot of the Sabbatical Year.,A certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering teruma” (Exodus 25:2), and teruma is given to the priests. He asked, sarcastically: When He buried Moses, in what ritual bath did He immerse? A priest who contracts impurity from a corpse must immerse in order to be able to partake of teruma. And if you would say that He immersed in water, but isn’t it written: “Who has measured the waters in the hollow of His hand” (Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu said to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire” (Isaiah 66:15). The heretic said to him: But is immersion in fire effective? Rabbi Abbahu said to him: On the contrary, the main form of immersion is in fire, as it is written with regard to the removal of non-kosher substances absorbed in a vessel: “And all that abides not the fire you shall make to go through the water” (Numbers 31:23), indicating that fire purifies more than water does.,A certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth” (II\xa0Samuel 7:23). The heretic asked: What is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing; they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina said to him: One of yours, the gentile prophet Balaam, has already testified for us, as it is written:' 46b And the relatives of the executed man would not mourn him with the observance of the usual mourning rites, so that his unmourned death would atone for his transgression; but they would grieve over his passing, since grief is felt only in the heart.,The Sages taught in a baraita: Were it stated: And if a man has committed a sin worthy of death you shall hang him on a tree, I would have said that first they hang him and only afterward they put him to death, the way the gentile government does, executing the transgressor by hanging. Therefore, the verse states: “And if a man has committed a sin worthy of death, and he is put to death, and you shall hang him on a tree” (Deuteronomy 21:22), teaching that first they put him to death, and only afterward they hang him. How so? They delay the verdict until it is near to sunset, and then they conclude his judgment, and they put him to death, and immediately afterward hang him. One ties him to the hanging post, and another immediately unties him, in order to fulfill the mitzva of hanging the corpse of the executed transgressor.,The Sages taught: From the verse: “And you shall hang him on a tree,” I would derive that the body may be hung either on a tree that has been detached from the ground or on one that is still attached to the ground. Therefore, the verse states: “His body shall not remain all night upon the tree, but you shall bury him kavor tikberennu that day” (Deuteronomy 21:23). Based on the doubled verb, it is derived that not only must the transgressor’s body be buried, but the tree on which it is hung must also be buried. As the verse employs the same term to instruct that both must be buried, the verse teaches that the corpse must be hung on a tree that has already been detached from the ground and is lacking only burial, just as the corpse is lacking only burial. This serves to exclude hanging the corpse on a tree that is still attached to the ground and is lacking both cutting down and burial.,Rabbi Yosei says: The tree upon which the corpse is hung is not sunk into the ground; rather, it is leaned against a wall, as the verse teaches that the tree must be lacking only burial. This serves to exclude hanging the corpse on a tree that is lacking both detachment and burial. And the Rabbis say: Detaching from the ground a tree that had already been cut down and was later sunk back into the ground is nothing, i.e., it is an insignificant act.,§ The mishna teaches: That is to say: Were the dead man’s corpse to remain hanging, reminding everyone of his transgression, people would ask: For what reason was this one hung? They would be answered: Because he blessed God, a euphemism for blasphemy, and the name of Heaven would be desecrated. It is taught in a baraita that Rabbi Meir says: The Sages told a parable: To what is this matter comparable? It is comparable to two brothers who were twins and lived in the same city. One was appointed king, while the other went out to engage in banditry. The king commanded that his brother be punished, and they hanged his twin brother for his crimes. Anyone who saw the bandit hanging would say: The king was hanged. The king, therefore, commanded that his brother be taken down, and they took the bandit down. Similarly, people are created in God’s image, and therefore God is disgraced when a corpse is hung for a transgression that the person has committed.,The mishna teaches that Rabbi Meir said that the phrase “For he that is hung is a curse kilelat of God” should be understood as follows: When a man suffers in the wake of his sin, the Divine Presence says: I am distressed kallani about My head, I am distressed about My arm. The Gemara asks: From where is this inferred? How does Rabbi Meir understand the word kilelat? Abaye says: When a man is hung after he is put to death, God is like one who said: I am not light kal leit, meaning: My head is heavy for Me, My arm is heavy for Me. God is in distress when He has to administer punishment. Rava said to him: If so, he should have said explicitly: My head is heavy for Me, My arm is heavy for Me. Rather, Rava said: When a man is hung after he is put to death, God is like one who said: The world is light for me kil li alma, meaning: I am light, and therefore the world is heavy for Me, and I am in distress.,The Gemara asks: This word “kilelat” is needed for what it itself teaches, namely that a blasphemer is hung after he has been stoned. How, then, can it be interpreted as alluding to God’s distress at the death of a transgressor? The Gemara answers: If so, the verse should have stated: One who curses mekallel . What is the meaning of kilelat? It serves to teach the statement taught by Rabbi Meir. The Gemara asks: If so, say perhaps that the entire verse comes for this purpose, to underscore the dignity of the transgressor, who was created in God’s image, and not to teach the halakha governing a blasphemer. The Gemara responds: If so, the verse should have stated: Lightness kilat. What is the meaning of kilelat? Conclude two conclusions from it: Conclude that the blasphemer is hung after he has been stoned, and conclude that God is distressed at the death of a transgressor.,§ The mishna teaches that everyone, not only an executed transgressor, must be buried on the day of his death, if that is at all possible. Rabbi Yoḥa says in the name of Rabbi Shimon bar Yoḥai: From where is it derived that one who leaves his deceased relative overnight without burying him transgresses a prohibition? The verse states: “But you shall bury him kavor tikberennu” (Deuteronomy 21:23), doubling the verb for emphasis. From here it is derived that one who leaves his deceased relative overnight without burying him transgresses a prohibition.,There are those who say that Rabbi Yoḥa says in the name of Rabbi Shimon bar Yoḥai: From where in the Torah is there a hint to the mitzva of burial? The verse states: “But you shall bury him kavor tikberennu,” doubling the verb for emphasis. From here there is a hint to the mitzva of burial in the Torah.,The Gemara relates: King Shapur, the monarch of Persia, once said to Rav Ḥama: From where in the Torah is there a hint to the mitzva of burial? What proof is there that the dead must be buried and not treated in some other manner? Rav Ḥama was silent and said nothing to him, as he could not find a suitable source. Rav Aḥa bar Ya’akov said: The world has been handed over to the foolish, as Rav Ḥama should have said to King Shapur that the mitzva of burial is derived from the verse: “But you shall bury him” (Deuteronomy 21:23).,The Gemara explains: In that case, King Shapur could have replied that the verse merely proves that a coffin should be made for the deceased so that he can be placed in it, not that the deceased should be buried in the ground, as the verse could be understood as instructing that the corpse be placed in some sort of receptacle, not in the ground. The Gemara challenges: Rav Ḥama could still have claimed that the mitzva of burial is derived from the doubled verb “you shall bury him kavor tikberennu.” The Gemara answers: In that case, King Shapur could have replied that he does not learn anything from a doubled verb, which seems to be merely a stylistic choice and not the source of a new halakha.,The Gemara asks: But let Rav Ḥama say that the mitzva to bury the dead is derived from the fact that the righteous forefathers, Abraham, Isaac, and Jacob, were all buried. The Gemara answers: King Shapur could have said that this was merely a custom of the time, but not a mitzva. The Gemara asks: Rav Ḥama could have derived the mitzva from the fact that the Holy One, Blessed be He, buried Moses, which proves that this is the proper way to handle the dead. The Gemara answers: King Shapur could still have said that God acted in this manner in order not to deviate from the general custom, but this does not prove that burying the dead is a mitzva.,The Gemara suggests: Come and hear a proof that burying the dead is a mitzva, as the prophet Ahijah the Shilonite said about Abijah, son of Jeroboam: “And all Israel shall eulogize him and bury him” (I\xa0Kings 14:13). The Gemara answers: From here, too, there is no proof, as they may have buried Abijah in order not to deviate from the general custom of the world, and not because they were required to do so.,The Gemara proposes another proof: Jeremiah pronounced a curse upon the wicked, saying: “They shall not be eulogized, nor shall they be buried; but they shall be as dung upon the face of the earth” (Jeremiah 16:4), which proves that when no curse has been pronounced, the dead should be buried. The Gemara rejects this proof: From here, too, there is no proof that it is a mitzva to bury the dead, as Jeremiah cursed the wicked, saying that they would deviate from the general custom and not be buried. Due to all these difficulties, Rav Ḥama was unable to adduce incontrovertible proof that there is a mitzva to bury the dead.,§ A dilemma was raised before the Sages: Is burial obligatory on account of disgrace, i.e., so that the deceased should not suffer the disgrace of being left exposed as his body begins to decompose, or is it on account of atonement, i.e., so that the deceased will achieve atonement by being returned to the ground from which he was formed?,The Gemara asks: What is the practical difference that arises from knowing the reason that burial is necessary? The Gemara answers: There is a difference in a case where one said before he died: I do not want them to bury that man, i.e., myself. If you say that burial is required on account of disgrace, it is not in his power to waive his own burial, as his family shares in the disgrace. But if you say that burial is required on account of atonement, didn’t he effectively say: I do not want atonement, and with regard to himself one should be able to do as he wishes? What, then, is the halakha?,The Gemara suggests: Come and hear a proof from the fact that the righteous patriarchs, Abraham, Isaac, and Jacob, were all buried. And if you say that burial is required on account of atonement, do the righteous need atonement? The Gemara rejects this proof: Yes, even the righteous are in need of atonement, as it is written: “For there is no righteous person on earth who does good and never sins” (Ecclesiastes 7:20), and so even the righteous need atonement for the few sins that they committed over the course of their lifetimes.,The Gemara suggests: Come and hear a proof from the verse referring to Abijah, son of Jeroboam: “And all Israel shall eulogize him and bury him, for he alone of Jeroboam shall come to the grave” (I\xa0Kings 14:13). And if you say that burial is required so that the deceased should achieve atonement, these too, i.e., Jeroboam’s other sons, should also be buried so that they should achieve atonement. The Gemara rejects this argument: This son, Abijah, who was righteous, should achieve atonement through his death and burial, but these other sons, who were wicked, should not achieve atonement even in death.,The Gemara suggests: Come and hear a proof from the curse pronounced by Jeremiah upon the wicked: “They shall not be eulogized, nor shall they be buried” (Jeremiah 16:4), which indicates that it is not on account of atonement that burial is required, as were that the case the wicked are certainly in need of atonement, and therefore they should be buried. The Gemara answers: This is no proof, as Jeremiah’s intention might be that the wicked should not achieve atonement. Therefore, the question of whether burial is necessary in order to prevent disgrace or achieve atonement remains unresolved.,§ A dilemma was raised before the Sages: Is the eulogy delivered for the honor of the living relatives of the deceased, or is it delivered for the honor of the dead? The Gemara asks: What is the practical difference between the two possible reasons? The Gemara answers: There is a difference in a case where one said before he died: Do not eulogize that man, i.e., myself. If the eulogy is delivered to honor the deceased, he is able to forgo this honor, but if it is delivered to honor the living, he is not, as it is not in the power of one individual to forgo the honor of others. Alternately, the difference is with regard to whether it is possible to collect the eulogist’s fee from the heirs. If the eulogy is to honor the dead, it is possible to collect this fee from the heirs, even against their will, but if it is to honor the living, they are able to forgo this honor.,The Gemara suggests: Come and hear a proof from the verse that states: “And Abraham came to eulogize Sarah and weep over her” (Genesis 23:2), indicating that Sarah’s funeral was delayed until Abraham returned from Beersheba to Hebron to eulogize her. And if you say that a eulogy is delivered due to the honor of the living, would they have unduly delayed burying Sarah due to Abraham’s honor? The Gemara rejects this argument: It was satisfactory to Sarah herself that her funeral was delayed so that Abraham could be honored by eulogizing her. Since Sarah herself would prefer that Abraham eulogize her, there was no disgrace in waiting for Abraham to arrive.,The Gemara suggests: Come and hear a different resolution of this dilemma from the verse referring to Abijah, son of Jeroboam: “And all Israel shall eulogize him and bury him” (I\xa0Kings 14:13). And if you say that a eulogy is delivered due to the honor of the living, are these people, Jeroboam’s surviving family, worthy of this honor? The Gemara answers: It is satisfactory to the righteous when other people are honored through them. Since that is their wish, they are eulogized even if their wicked relatives are honored as a result.,The Gemara suggests: Come and hear a proof from the curse pronounced by Jeremiah upon the wicked: “They shall not be eulogized, nor shall they be buried” (Jeremiah 16:4). If you say that a eulogy is delivered due to the honor of the living, why should the wicked not be eulogized, as perhaps they are survived by righteous people who are worthy of this honor? The Gemara answers: It is not satisfactory to the righteous when they are honored through the wicked, and therefore they prefer that a eulogy not be delivered for their wicked relatives.,The Gemara suggests: Come and hear a resolution of this dilemma from what Jeremiah said to Zedekiah: “You shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you; and they will eulogize you, saying: Ah, master” (Jeremiah 34:5). And if you say that a eulogy is delivered due to the honor of the living relatives of the deceased, what difference does it make to him if he is eulogized? The Gemara answers: It is possible that a eulogy is to honor the living, and this is what Jeremiah is saying to Zedekiah: Enjoy the thought that Israel shall be honored through you at your funeral just as they were honored through your ancestors at their funerals. ' None | |
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47. Augustine, Confessions, 6.5.8 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Christ, and dualism • God, and dualism • dualism • dualism,
Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 252; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 270
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6.5.8 7. From this, however, being led to prefer the Catholic doctrine, I felt that it was with more moderation and honesty that it commanded things to be believed that were not demonstrated (whether it was that they could be demonstrated, but not to any one, or could not be demonstrated at all), than was the method of the Manich ans, where our credulity was mocked by audacious promise of knowledge, and then so many most fabulous and absurd things were forced upon belief because they were not capable of demonstration. After that, O Lord, You, little by little, with most gentle and most merciful hand, drawing and calming my heart, persuaded taking into consideration what a multiplicity of things which I had never seen, nor was present when they were enacted, like so many of the things in secular history, and so many accounts of places and cities which I had not seen; so many of friends, so many of physicians, so many now of these men, now of those, which unless we should believe, we should do nothing at all in this life; lastly, with how unalterable an assurance I believed of what parents I was born, which it would have been impossible for me to know otherwise than by hearsay - taking into consideration all this, You persuade me that not they who believed Your books (which, with so great authority, You have established among nearly all nations), but those who believed them not were to be blamed; and that those men were not to be listened unto who should say to me, How do you know that those Scriptures were imparted unto mankind by the Spirit of the one true and most true God? For it was the same thing that was most of all to be believed, since no wranglings of blasphemous questions, whereof I had read so many among the self-contradicting philosophers, could once wring the belief from me that You are - whatsoever You were, though what I knew not - or that the government of human affairs belongs to You. 8. Thus much I believed, at one time more strongly than another, yet did I ever believe both that You were, and had a care of us, although I was ignorant both what was to be thought of Your substance, and what way led, or led back to You. Seeing, then, that we were too weak by unaided reason to find out the truth, and for this cause needed the authority of the holy writings, I had now begun to believe that You would by no means have given such excellency of authority to those Scriptures throughout all lands, had it not been Your will thereby to be believed in, and thereby sought. For now those things which heretofore appeared incongruous to me in the Scripture, and used to offend me, having heard various of them expounded reasonably, I referred to the depth of the mysteries, and its authority seemed to me all the more venerable and worthy of religious belief, in that, while it was visible for all to read it, it reserved the majesty of its secret within its profound significance, stooping to all in the great plainness of its language and lowliness of its style, yet exercising the application of such as are not light of heart; that it might receive all into its common bosom, and through narrow passages waft over some few towards You, yet many more than if it did not stand upon such a height of authority, nor allured multitudes within its bosom by its holy humility. These things I meditated upon, and You were with me; I sighed, and You heard me; I vacillated, and You guided me; I roamed through the broad way Matthew 7:13 of the world, and You did not desert me. '' None |
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48. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Manichaeism, dualism in • dualism • dualism, • dualism, Manichaean • dualism, of two loves • dualism, ontological
Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 75; Nisula (2012), Augustine and the Functions of Concupiscence, 138; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 136; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 136; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 268
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49. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • dualism
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 50, 188; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 50, 188
11b המנשר פרסותיה מן הארכובה ולמטה תרגמא רב פפא בעגלה המושכת בקרון:,יום תגלחת זקנו: איבעיא להו היכי קתני יום תגלחת זקנו והנחת בלוריתו או דלמא יום תגלחת זקנו והעברת בלוריתו ת"ש דתני\' תרוייהו יום תגלחת זקנו והנחת בלוריתו יום תגלחת זקנו והעברת בלוריתו,אמר רב יהודה אמר שמואל עוד אחרת יש להם ברומי אחת לשבעים שנה מביאין אדם שלם ומרכיבין אותו על אדם חיגר ומלבישין אותו בגדי אדם הראשון ומניחין לו בראשו קרקיפלו של רבי ישמעאל,ותלו ליה בצואריה מתקל ר\' זוזא דפיזא ומחפין את השווקים באינך ומכריזין לפניו סך קירי פלסתר אחוה דמרנא זייפנא דחמי חמי ודלא חמי לא חמי מאי אהני לרמאה ברמאותיה ולזייפנא בזייפנותיה ומסיימין בה הכי ווי לדין כד יקום דין,אמר רב אשי הכשילן פיהם לרשעים אי אמרו זייפנא אחוה דמרנא כדקאמרי השתא דאמרי דמרנא זייפנא מרנא גופיה זייפנא הוא,ותנא דידן מ"ט לא קחשיב לה להאי דאיתא בכל שתא ושתא קחשיב דליתא בכל שתא ושתא לא קחשיב,הני דרומאי ודפרסאי מאי מוטרדי וטוריסקי מוהרנקי ומוהרין הני דפרסאי ודרומאי דבבלאי מאי מוהרנקי ואקניתי\' בחנוני ועשר באדר,אמר רב חנן בר רב חסדא אמר רב ואמרי לה א"ר חנן בר רבא אמר רב חמשה בתי עבודת כוכבים קבועין הן אלו הן בית בל בבבל בית נבו בכורסי תרעתא שבמפג צריפא שבאשקלון נשרא שבערביא כי אתא רב דימי הוסיפו עליהן יריד שבעין בכי נדבכה שבעכו איכא דאמרי נתברא שבעכו רב דימי מנהרדעא מתני איפכא יריד שבעכו נדבכה שבעין בכי,א"ל רב חנן בר רב חסדא לרב חסדא מאי קבועין הן א"ל הכי אמר אבוה דאימך קבועין הן לעולם תדירא כולה שתא פלחי להו,אמר שמואל בגולה אינו אסור אלא יום אידם בלבד ויום אידם נמי מי אסיר והא רב יהודה שרא ליה לרב ברונא לזבוני חמרא ולרב גידל לזבוני חיטין בחגתא דטייעי שאני חגתא דטייעי דלא קביעא:,76b גדנפא דלישא אפומא ומליוה מיא וארתחה אמר רבא מאן חכים למעבד כי הא מילתא אי לאו רב עקביה דגברא רבא הוא קסבר כבולעו כך פולטו מה בולעו בנצוצות אף פולטו בנצוצות:,הסכין שפה והיא טהורה: אמר רב עוקבא בר חמא ונועצה עשרה פעמים בקרקע אמר רב הונא בריה דרב יהושע ובקרקע שאינה עבודה א"ר כהנא ובסכין יפה שאין בה גומות תניא נמי הכי סכין יפה שאין בה גומות נועצה עשרה פעמים בקרקע אמר רב הונא בריה דרב יהושע לאכול בה צונן,כי הא דמר יהודה ובאטי בר טובי הוו יתבי קמיה דשבור מלכא אייתו לקמייהו אתרוגא פסק אכל פסק והב ליה לבאטי בר טובי הדר דצה עשרה זימני בארעא פסק הב ליה למר יהודה א"ל באטי בר טובי וההוא גברא לאו בר ישראל הוא א"ל מר קים לי בגויה ומר לא קים לי בגויה,איכא דאמרי א"ל אידכר מאי עבדת באורתא:,| 11b One who cuts the hooves of the animal, severing the legs from the knee and below, does not render the animal a tereifa. It is evident from the baraita, which discusses the cases in which an animal is rendered a tereifa and is therefore unfit to eat, that it is discussing kosher animals. The Gemara answers: Rav Pappa interpreted the baraita as referring to the calf that pulls the king’s coach, a kosher animal of which the king made use.,§ The mishna teaches: The day of shaving his, i.e., the gentile’s, beard and his locks. A dilemma was raised before the Sages: What is the mishna teaching here? Is it referring to the day of shaving his beard and head, when he cuts the hair of his head and as a result his long locks at the back of his head are left as a form of idol worship? Or perhaps the mishna is speaking of the day of shaving his beard and removing his locks, which are removed some time after they were left on the head? The Gemara responds: Come and hear an answer, as both opinions are taught in baraitot: One baraita mentions the day of shaving his beard and head when his long locks at the back of his head are left, whereas a different baraita specifies the day of shaving his beard and removing his locks.,The Gemara continues to discuss Roman festivals. Rav Yehuda says that Shmuel says: They have another festival in Rome: Once every seventy years they bring a man who is whole and free from any defect and have him ride on a lame man, to symbolize the healthy Esau ruling over Jacob, who walked with a limp after his fight with the angel. And they dress him in the garments of Adam the first man and place on his head the scalp karkifelo of Rabbi Yishmael, which the Romans flayed when they executed him.,And they hang gold on his neck weighing two hundred dinars, and cover the markets with onyx, and announce before him: The calculation sakh of the master kiri Jacob with regard to the time of the redemption is fraudulent plaster; the brother of our master, i.e., Esau, a forger. They further announce: One who witnesses this festival witnesses it, and whoever does not witness it will not witness it ever, as it was celebrated only once every seventy years. What purpose does deceit serve for the deceiver, and forgery for the forger? And they conclude in this fashion: Woe unto this one, Esau, when that one, Jacob, will arise, as this will cause Esau’s downfall.,Rav Ashi says: The mouths of these wicked people have caused their downfall. Had they said: A forger is the brother of our master, their claim would be interpreted as they say and wish to be understood. Now that they say: The brother of our master, a forger; they can be understood as saying: It is our master himself who is the forger.,The Gemara asks: And what is the reason that the tanna of our mishna does not count this festival in his list of gentile festivals? The Gemara answers: The tanna of the mishna counts those festivals that occur each and every year, and he does not count those festivals that do not occur each and every year.,The Gemara comments: Those festivals enumerated in the mishna are the festivals of the Romans. The Gemara asks: And what are the idolatrous festivals of the Persians? The Gemara answers: Mutredei and Turyaskei, Moharnekei and Moharin. The Gemara asks: Those are the festivals of the Persians and the Romans, and what are the festivals of the Babylonians? The Gemara answers: Moharnekei and Akenitei, Beḥanunei and the tenth of Adar.,§ Rav Ḥa bar Rav Ḥisda says that Rav says, and some say that it was Rav Ḥa bar Rava who says that Rav says: There are five established temples of idol worship, and they are: The temple of Bel in Babylonia; the temple of Nebo in the city of Khursei; the temple of Tirata, which is located in the city of Mapag; Tzerifa, which is located in Ashkelon; and Nashra, which is located in Arabia. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The Sages added to these places the marketplace that is located in Ein Bekhi and Nadbekha, which is located in Akko. There are those who say that Rav Dimi was referring to Natbera that is located in Akko. Rav Dimi from Neharde’a teaches the opposite, that it is the marketplace that is located in Akko, and Nadbekha that is located in Ein Bekhi.,Rav Ḥa bar Rav Ḥisda said to Rav Ḥisda: What does it mean that these temples of idol worship are established? Rav Ḥisda said to him: This is what your mother’s father, Rav Ḥa bar Rava, said: In contrast to festivals, which last for one or several days, they are always fixed as the site of idol worship, as constantly, all year round, worship takes place there.,§ Shmuel says: The halakha is that in the Diaspora, engaging in business with gentiles is prohibited only on the day of their festival itself, not during the days preceding and following the festival. Since Jews live among the gentiles, they are unable to refrain from engaging in business with them for such an extended period. The Gemara asks: And is it prohibited even on their festival day itself? But didn’t Rav Yehuda permit Rav Beruna to sell wine to gentiles, and permitted Rav Giddel to sell wheat, on the festival of the Arab merchants? The Gemara answers: The festival of the Arab merchants is different, as it does not have a fixed time, and therefore the Sages did not include it in the prohibition.,a city in which there is active idol worship, it is permitted to engage in business transactions with gentiles who live outside of the city. If the idol worship is outside the city, it is permitted to engage in business within the city. What is the halakha with regard to traveling there, a place where a pagan festival is being celebrated? When the road is designated only for that place, it is prohibited to use the road, as onlookers will assume that the traveler intends to join the festival. But if one were able to travel on it to arrive at another place, it is permitted to use the road to reach the place that is observing the festival.,What are the circumstances that determine whether a place is sufficiently far from a city to be considered outside of it? Rabbi Shimon ben Lakish says in the name of Rabbi Ḥanina: A place that is far enough away is, for example, the bazaar atluza of Gaza, which is located outside the city walls. And some say that Rabbi Shimon ben Lakish asked Rabbi Ḥanina about this issue: What is the halakha with regard to the bazaar of Gaza? May one conduct business there on the day of a festival celebrated in Gaza? Rabbi Ḥanina said to him: Did you never in your lifetime travel to Tyre and see a Jew and a gentile' 76b with a rim gedanfa of dough around its rim, and filled it with water and boiled it, so that the water boiled along its rim. Rava said: Who would be clever enough to perform such an action if not Rav Akavya, as he is a great man. He maintains that as it absorbs it so it expels it; just as the rim absorbs the forbidden substance by small drops of it that reach the rim, so too it expels the forbidden substance by small drops of boiling water that reach the rim.,§ The mishna teaches: With regard to the knife, one must polish it and it is rendered pure. Rav Ukva bar Ḥama says: And one must thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: And this must be done in untilled earth, i.e., hard earth. Rav Kahana says: And this applies to a good knife that does not have notches, so that the entire surface of the knife is scraped against the ground. This is also taught in a baraita: With regard to a good knife that does not have notches, one can thrust it ten times into the ground. Rav Huna, son of Rav Yehoshua, says: This is sufficient for the purpose of eating cold food with it.,This is like that incident involving Mar Yehuda, an important personage of the house of the Exilarch, and Bati bar Tuvi, a wealthy man, who were sitting before King Shapur, the king of Persia. The king’s servants brought an etrog before them. The king cut a slice and ate it, and then he cut a slice and gave it to Bati bar Tuvi. He then stuck the knife ten times in the ground, cut a slice, and gave it to Mar Yehuda. Bati bar Tuvi said to him: And is that man, referring to himself, not Jewish? King Shapur said to him: I am certain of that master, Mar Yehuda, that he is meticulous about halakha; but I am not certain of that master, referring to Bati bar Tuvi, that he is meticulous in this regard.,There are those who say that King Shapur said to him: Remember what you did last night. The Persian practice was to present a woman to each guest, with whom he would engage in intercourse. Mar Yehuda did not accept the woman who was sent to him, but Bati bar Tuvi did, and therefore he was not assumed to be meticulous with regard to eating kosher food., ' None | |
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50. None, None, nan
Tagged with subjects: • Dualism • astral dualism • dualism
Found in books: Levison (2009), Filled with the Spirit, 387; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 285; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 49; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 49
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51. None, None, nan
Tagged with subjects: • Apocalyptic(ism) (see also Dualism) • Dualism
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 486
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