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Tiresias: The Ancient Mediterranean Religions Source Database



944
Anon., Seder Olam, 5
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Hebrew Bible, Deuteronomy, 24.5 (9th cent. BCE - 3rd cent. BCE)

24.5. כִּי־יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה לֹא יֵצֵא בַּצָּבָא וְלֹא־יַעֲבֹר עָלָיו לְכָל־דָּבָר נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת וְשִׂמַּח אֶת־אִשְׁתּוֹ אֲשֶׁר־לָקָח׃ 24.5. When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business; he shall be free for his house one year, and shall cheer his wife whom he hath taken."
2. Hebrew Bible, Exodus, 12.41 (9th cent. BCE - 3rd cent. BCE)

12.41. וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃ 12.41. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt."
3. Hebrew Bible, Genesis, 2.16 (9th cent. BCE - 3rd cent. BCE)

2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;"
4. Hebrew Bible, Numbers, 15 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, 2 Kings, 6.16-6.17 (8th cent. BCE - 5th cent. BCE)

6.16. וַיֹּאמֶר אַל־תִּירָא כִּי רַבִּים אֲשֶׁר אִתָּנוּ מֵאֲשֶׁר אוֹתָם׃ 6.17. וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר יְהוָה פְּקַח־נָא אֶת־עֵינָיו וְיִרְאֶה וַיִּפְקַח יְהוָה אֶת־עֵינֵי הַנַּעַר וַיַּרְא וְהִנֵּה הָהָר מָלֵא סוּסִים וְרֶכֶב אֵשׁ סְבִיבֹת אֱלִישָׁע׃ 6.16. And he answered: ‘Fear not: for they that are with us are more than they that are with them.’" 6.17. And Elisha prayed, and said: ‘LORD, I pray Thee, open his eyes, that he may see.’ And the LORD opened the eyes of the young man; and he saw; and, behold, the mountain was full of horses and chariots of fire round about Elisha."
6. Josephus Flavius, Jewish Antiquities, 2.318 (1st cent. CE - 1st cent. CE)

2.318. 2. They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt.
7. Tosefta, Sotah, 7.20-7.21 (1st cent. CE - 2nd cent. CE)

8. Anon., Mekhilta Derabbi Yishmael, 14 (2nd cent. CE - 4th cent. CE)

9. Anon., Sifre Deuteronomy, 343, 355, 171 (2nd cent. CE - 4th cent. CE)

10. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:, big strongגמ׳ /strong /big ת"ר בפסח קורין בפרשת מועדות ומפטירין בפסח (יהושע ה, י) גלגל והאידנא דאיכא תרי יומי יומא קמא בפסח גלגל ולמחר בפסח (מלכים ב כג, טז) יאשיהו,ושאר ימות הפסח מלקט וקורא מענינו של פסח מאי היא אמר רב פפא מאפ"ו סימן,יום טוב האחרון של פסח קורין (שמות יג, יז) ויהי בשלח ומפטירין (שמואל ב כב, א) וידבר דוד ולמחר (דברים טו, יט) כל הבכור ומפטירין (ישעיהו י, לב) עוד היום,אמר אביי והאידנא נהוג עלמא למיקרי משך תורא קדש בכספא פסל במדברא שלח בוכרא,בעצרת (דברים טז, ט) שבעה שבועות ומפטירין (חבקוק ג, א) בחבקוק אחרים אומרים (שמות יט, א) בחדש השלישי ומפטירין (יחזקאל א, א) במרכבה והאידנא דאיכא תרי יומי עבדינן כתרוייהו ואיפכא,בראש השנה (במדבר כט, א) בחדש השביעי ומפטירין (ירמיהו לא, כ) הבן יקיר לי אפרים ויש אומרים (בראשית כא, א) וה' פקד את שרה ומפטירין (שמואל א ב, א) בחנה,והאידנא דאיכא תרי יומי יומא קמא כיש אומרים למחר (בראשית כב, א) והאלהים נסה את אברהם ומפטירין הבן יקיר,ביוה"כ קורין (ויקרא טז, א) אחרי מות ומפטירין (ישעיהו נז, טו) כי כה אמר רם ונשא ובמנחה קורין בעריות ומפטירין ביונה,אמר ר' יוחנן כל מקום שאתה מוצא גבורתו של הקב"ה אתה מוצא ענוותנותו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים,כתוב בתורה (דברים י, יז) כי ה' אלהיכם הוא אלהי האלהים ואדוני האדונים וכתיב בתריה עושה משפט יתום ואלמנה שנוי בנביאים (ישעיהו נז, טו) כה אמר רם ונשא שוכן עד וקדוש וגו' וכתיב בתריה ואת דכא ושפל רוח משולש בכתובים דכתיב (תהלים סח, ה) סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות,יו"ט הראשון של חג קורין בפרשת מועדות שבתורת כהנים ומפטירין (זכריה יד, א) הנה יום בא לה' והאידנא דאיכא תרי יומי למחר מיקרא ה"נ קרינן אפטורי מאי מפטירין (מלכים א ח, ב) ויקהלו אל המלך שלמה,ושאר כל ימות החג קורין בקרבנות החג יו"ט האחרון קורין כל הבכור מצות וחוקים ובכור ומפטירין (מלכים א ט, א) ויהי ככלות שלמה למחר קורין וזאת הברכה ומפטירין (מלכים א ח, כב) ויעמד שלמה,אמר רב הונא אמר רב שבת שחל להיות בחולו של מועד בין בפסח בין בסוכות מקרא קרינן (שמות לג, יב) ראה אתה אפטורי בפסח (יחזקאל לז, ד) העצמות היבשות ובסוכות (יחזקאל לח, יח) ביום בא גוג,בחנוכה בנשיאים ומפטירין (זכריה ב, יד) בנרות דזכריה ואי מיקלעי שתי שבתות קמייתא בנרות דזכריה בתרייתא (מלכים א ז, מ) בנרות שלמה,בפורים (שמות יז, ח) ויבא עמלק בראשי חדשים (במדבר כח, יא) ובראשי חדשיכם ראש חדש שחל להיות בשבת מפטירין (ישעיהו סו) והיה מדי חדש בחדשו חל להיות באחד בשבת מאתמול מפטירין (שמואל א כ) ויאמר לו יהונתן מחר חדש,אמר רב הונא 31a. they read the portion of bblessings and curses(Leviticus, chapter 26). bOne should not interruptthe reading of the bcursesby having two different people read them. bRather, one person reads all of them. /b, bOn Mondays, and on Thursdays,and bon Shabbat during the afternoonservice, bthey read in accordancewith the regular weekly border,i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. bHowever,these readings bare not countedas a progression bin the reckoningof reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, basit bis stated: “And Moses declared to the children of Israel the appointed seasons of the Lord”(Leviticus 23:44), which indicates that part of bthe mitzvaof the Festivals is bthatthe people bshould readthe portion relating to them, beach one in itsappointed btime. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: bOnthe first day of bPassover,the congregation breads from the portion of the Festivals(Leviticus 22:26–23:44), band they read as the ihaftara /ithe account of the bPassovercelebrated at bGilgal(Joshua 5:2–14). The Gemara comments: bAnd nowadays,in the Diaspora, bwhen there are twoFestival bdays of Passover, on the first daythey read as the ihaftarathe account of the bPassovercelebrated bat Gilgal, and on the next daythey read bfromthe account of the bPassoverobserved bby Josiah(II Kings 23).,The ibaraitacontinues: bAnd onthe bother days of Passover, one collects and readsfrom various Torah portions of bmattersrelating bto Passover.The Gemara asks: bWhat are theseportions? bRav Pappa said: A mnemonicfor them is imem /i, ialef /i, ipeh vav /i.Each letter stands for a different reading: iMemfor the portion of: “Draw out [ imishkhu /i] and take your lambs” (Exodus 12:21–51); ialeffor the portion of “If b[iim /i] you lend money to any of My people” (Exodus 22:24–23:19 i) /i; ipehfor the portion of “Hew [ ipesol /i] for yourself” (Exodus 34:1–26); and ivavfor the portion “And the Lord spoke [ ivaydabber /i]” (Numbers 9:1–14).,The ibaraitacontinues: bOn the last Festival day of Passover, they readthe portion of b“And it came to pass, whenPharaoh bletthe people bgo”(Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, band they read as the ihaftara /ithe portion b“And David spoke”(II Samuel 22), which is the song of David. bAndin the Diaspora, bon the next day,the eighth day of Passover, they read the portion b“All the firstborns”(Deuteronomy 15:19–16:17), band they read as the ihaftara /ithe portion of b“This very day”(Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover., bAbaye said: And nowadays,on the eight days of Passover in the Diaspora, beveryone is accustomed to readportions that are indicated by the mnemonic phrase: bDraw the bull, sanctify with money, hew in the wilderness, send the firstborn.This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The ibaraitacontinues: bOn iShavuot /ithey read the portion of b“Seven weeks,” and they read as the ihaftarafrom Habakkuk,chapter 2, since it mentions the giving of the Torah at Sinai. bOthers say:They read the portion of b“In the third month”(Exodus 19:1–20:23), which describes the giving of the Torah, band they read as the ihaftarafromthe account of btheDivine bChariot(Ezekiel 1). The Gemara comments: bAnd nowadays,in the Diaspora, bwhen there are two daysof iShavuot /i, bwe act in accordance with bothopinions, bbut in the reverse order.On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The ibaraitacontinues: bOn Rosh HaShanathey read the portion of b“On the seventh monthon the first of the month” (Numbers 29:1–6) band they read as the ihaftara“Is Ephraim My dear son?”(Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. bAnd some saythat they read b“And the Lord visited Sarah”(Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. bAnd they read as the ihaftarafromthe account of bHannah(I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: bAnd nowadays, when there are two daysof Rosh HaShana, on bthe first daythey read Genesis 21 bin accordancewith the opinion cited as: bSome say. And on the next daythey read b“And God tested Abraham”(Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, band they read as the ihaftara“Is Ephraim My dear son?” /b,The ibaraitacontinues: bOn Yom Kippur they readthe portion of b“After the death”(Leviticus 16) b, and they read as the ihaftara /ithe portion of b“For thus says the High and Lofty One”(Isaiah 57:14–58:14), which deals with fasting and repentance. bAnd during the afternoonservice they bread fromthe portion detailing bforbidden sexual relations(Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. bAnd they read as the ihaftara /ithe book of bJonah,which mentions the repentance of the people of Nineveh.,Having mentioned the ihaftararead on Yom Kippur, the Gemara cites that which bRabbi Yoḥa said: Wherever you finda reference in the Bible to bthe might of the Holy One, Blessed be He, youalso bfinda reference to bHis humilityadjacent to it. Evidence of bthis fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings. /b, bIt is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords”(Deuteronomy 10:17), band it is writtenimmediately bafterward: “He executes the judgment of the fatherless and widow”(Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. bIt is repeated in the Prophets:“For bthus says the High and Lofty One that inhabits eternity, Whose name is sacred”(Isaiah 57:15), band it is writtenimmediately bafterward:“In the high and holy place I dwell bwith him that is of a contrite and humble spirit,to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). bIt is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord”(Psalms 68:5), band it is writtenimmediately bafterward: “A father of the fatherless, and a judge of widows”(Psalms 68:6).,The ibaraitacontinues: On bthe first Festival day of iSukkot /i, they read from the portion of the Festivalsfound bin Leviticus(Leviticus 22:26–23:44), band they read as the ihaftara /ithe portion of b“Behold the day of the Lord comes”(Zechariah 14), which mentions the festival of iSukkot /i. The Gemara comments: bAnd nowadays,in the Diaspora, bwhen there are twoFestival bdaysof iSukkot /i, bon the next day, they read the sameTorah portion. But bwhat do they read as the ihaftara /i?They read the portion of b“Andall the men of Israel bassembled themselves to King Solomon”(I Kings 8:2–21), which describes events that took place on the festival of iSukkot /i.,The ibaraitacontinues: bAnd on all the other days of iSukkot /i, they readselections bfromthe portion of bthe offerings of iSukkot /ifound in the book of Numbers, chapter 29. bOn the last Festival dayof iSukkot /i, i.e., the Eighth Day of Assembly, bthey readthe portion of b“All the firstborns,”starting with the portion of “You shall tithe,” since it includes many bmitzvot and statutesrelating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the ihalakhotgoverning bfirstborns(Deuteronomy 14:22–16:17). bAnd they read as the ihaftara /ithe portion of b“And it was so, that when Solomon had made an endof praying” (I Kings 8:54–9:1), which occurred on that day. bOn the next day,the second day of the Eighth Day of Assembly in the Diaspora, bthey readthe portion of b“And this is the blessing”(Deuteronomy, chapters 33–34) until the end of the Torah, band they read as the ihaftara“And Solomon stood”(I Kings 8:22–53)., bRav Huna saidthat bRav said:When bShabbat occurs onone of bthe intermediate daysof a Festival, bwhether on Passover or on iSukkot /i, they read the Torahportion of b“See, Yousay to me” (Exodus 33:12–34:26), as it includes the ihalakhotof the Festivals and the intermediate days. bThey read as the ihaftara /i, on Passover,from the portion of bthe dry bones(Ezekiel 37:1–14), which portrays redemption from servitude, band on iSukkot /ithey read “And it shall come to pass bon that day when Gog shall come”(Ezekiel 38:18–39:16), which speaks of the future redemption.,The ibaraitacontinues: bOneach day of bHanukkahthey read a selection bfromthe portion of the dedication of the altar by bthetribal bprinces(Numbers 7), band they read as the ihaftarafromthe portion of bthe lamps of Zechariah(Zechariah 2:14–4:7). The Gemara comments: bAnd if it occurs that there are two iShabbatot /iduring Hanukkah, bon the firstShabbat they read bfromthe portion of bthe lamps of Zechariah, and on the latter onethey read bfromthe portion of bthe lamps of Solomon(I Kings 7:40–50), which discusses the lamps in the Temple.,The ibaraitacontinues: bOn Purimthey read the portion of b“And Amalek came”(Exodus 17:8–16). bOn the New Moonthey read the portion of b“And in the beginnings of your month”(Numbers 28:11–15). When bthe New Moon occurs on Shabbat, they read as the ihaftara /ithe portion that concludes with b“And it shall come to pass that every New Moon,and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon boccurs on Sunday, on the previous day,i.e., Shabbat, bthey read as the ihaftara /ithe portion of b“And Jonathan said to him: Tomorrow is the New Moon”(I Samuel 20:18–42), which describes events that took place on the eve of the New Moon., bRav Huna said: /b


Subjects of this text:

subject book bibliographic info
abraham Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
aggadah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
angels Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
birkat hamazon Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
commandment/s Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
creation Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
death Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
egypt Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
ephraim Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
faith/belief, and lack of Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
fragmentation Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
interpretation, rabbinic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
isaac Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
israel Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
jacob Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
list making Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47, 49
manasseh Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
marriage Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
metaphor Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47
midrash, and solving superfluity Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47
midrash-pesher Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47, 49
midrash Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
narrative Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
new testament Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
noahide laws Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
pesher Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47, 49
prooftext Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
proselyte/proselytism Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
qumran Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
rabbi akiva, school of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
rabbi ishmael, school of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 49
revelation, law Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
rhetoric Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47, 49
severus of ashmunain Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
shekhina Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
synagogue Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
syntax, reading against it Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 47, 49
tamar' Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 149
torah, righteousness Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239
torah, study Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 239