Tiresias: The Ancient Mediterranean Religions Source Database

2784

Dead Sea Scrolls, Damascus Covenant, 12.8
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Intertexts (texts cited often on the same page as the searched text):

23 results
1. Septuagint, Tobit, 11.18 (10th cent. BCE - 2nd cent. BCE) 11.18. Ahikar and his nephew Nadab came
2. Hebrew Bible, Leviticus, 20.23-20.26 (9th cent. BCE - 3rd cent. BCE) 20.23. וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 20.24. וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 20.25. וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃ 20.26. וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃ 20.23. And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them." 20.24. But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples." 20.25. Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean." 20.26. And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine."
3. Hebrew Bible, Proverbs, 15.27, 28.16, 31.24 (9th cent. BCE - 3rd cent. BCE) 15.27. עֹכֵר בֵּיתוֹ בּוֹצֵעַ בָּצַע וְשׂוֹנֵא מַתָּנֹת יִחְיֶה׃ 28.16. נָגִיד חֲסַר תְּבוּנוֹת וְרַב מַעֲשַׁקּוֹת שנאי [שֹׂנֵא] בֶצַע יַאֲרִיךְ יָמִים׃ 31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃ 15.27. He that is greedy of gain troubleth his own house; But he that hateth gifts shall live." 28.16. The prince that lacketh understanding is also a great oppressor; But he that hateth covetousness shall prolong his days." 31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant."
4. Hebrew Bible, Habakkuk, 2.9 (8th cent. BCE - 6th cent. BCE) 2.9. הוֹי בֹּצֵעַ בֶּצַע רָע לְבֵיתוֹ לָשׂוּם בַּמָּרוֹם קִנּוֹ לְהִנָּצֵל מִכַּף־רָע׃ 2.9. Woe to him that gaineth evil gains for his house, That he may set his nest on high, That he may be delivered from the power of evil!"
5. Hebrew Bible, Jeremiah, 6.13 (8th cent. BCE - 5th cent. BCE) 6.13. כִּי מִקְּטַנָּם וְעַד־גְּדוֹלָם כֻּלּוֹ בּוֹצֵעַ בָּצַע וּמִנָּבִיא וְעַד־כֹּהֵן כֻּלּוֹ עֹשֶׂה שָּׁקֶר׃ 6.13. For from the least of them even unto the greatest of them Every one is greedy for gain; And from the prophet even unto the priest Every one dealeth falsely."
6. Aristophanes, Acharnians, 625 (5th cent. BCE - 4th cent. BCE)
7. Hebrew Bible, Zechariah, 11.4-11.5 (5th cent. BCE - 4th cent. BCE) 11.4. כֹּה אָמַר יְהוָה אֱלֹהָי רְעֵה אֶת־צֹאן הַהֲרֵגָה׃ 11.5. אֲשֶׁר קֹנֵיהֶן יַהֲרְגֻן וְלֹא יֶאְשָׁמוּ וּמֹכְרֵיהֶן יֹאמַר בָּרוּךְ יְהוָה וַאעְשִׁר וְרֹעֵיהֶם לֹא יַחְמוֹל עֲלֵיהֶן׃ 11.4. Thus said the LORD my God: ‘Feed the flock of slaughter;" 11.5. whose buyers slay them, and hold themselves not guilty; and they that sell them say: Blessed be the LORD, for I am rich; and their own shepherds pity them not."
8. Septuagint, Tobit, 11.18 (4th cent. BCE - 2nd cent. BCE) 11.18. Ahikar and his nephew Nadab came
9. Dead Sea Scrolls, Damascus Covenant, 4.13-4.19, 6.14-6.17, 6.21, 10.17-10.19, 11.10, 11.14-11.15, 12.6-12.7, 12.9-12.11, 12.19-12.20, 13.14-13.15, 14.20, 19.9 (2nd cent. BCE - 1st cent. CE)
10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.19, 6.14-6.17, 6.21, 10.17-10.19, 11.10, 12.6-12.11, 12.19-12.20, 13.14-13.15, 14.20, 19.9 (2nd cent. BCE - 1st cent. CE)
11. Dead Sea Scrolls, 11Qt, 40.5-40.7 (2nd cent. BCE - 1st cent. CE)
12. Dead Sea Scrolls, Community Rule, 8.13 (2nd cent. BCE - 1st cent. CE)
13. Hebrew Bible, Daniel, 10.13, 10.21, 11.2-11.4, 12.1 (2nd cent. BCE - 2nd cent. BCE) 10.13. וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃ 10.21. אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃ 11.3. וּבָאוּ בוֹ צִיִּים כִּתִּים וְנִכְאָה וְשָׁב וְזָעַם עַל־בְּרִית־קוֹדֶשׁ וְעָשָׂה וְשָׁב וְיָבֵן עַל־עֹזְבֵי בְּרִית קֹדֶשׁ׃ 11.3. וְעָמַד מֶלֶךְ גִּבּוֹר וּמָשַׁל מִמְשָׁל רַב וְעָשָׂה כִּרְצוֹנוֹ׃ 11.4. וּכְעָמְדוֹ תִּשָּׁבֵר מַלְכוּתוֹ וְתֵחָץ לְאַרְבַּע רוּחוֹת הַשָּׁמָיִם וְלֹא לְאַחֲרִיתוֹ וְלֹא כְמָשְׁלוֹ אֲשֶׁר מָשָׁל כִּי תִנָּתֵשׁ מַלְכוּתוֹ וְלַאֲחֵרִים מִלְּבַד־אֵלֶּה׃ 11.4. וּבְעֵת קֵץ יִתְנַגַּח עִמּוֹ מֶלֶךְ הַנֶּגֶב וְיִשְׂתָּעֵר עָלָיו מֶלֶךְ הַצָּפוֹן בְּרֶכֶב וּבְפָרָשִׁים וּבָאֳנִיּוֹת רַבּוֹת וּבָא בַאֲרָצוֹת וְשָׁטַף וְעָבָר׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 10.13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia." 10.21. Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince." 11.3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will." 11.4. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; but not to his posterity, nor according to his dominion wherewith he ruled; for his kingdom shall be plucked up, even for others beside those." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
14. Septuagint, 1 Maccabees, 13.41 (2nd cent. BCE - 2nd cent. BCE) 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel
15. Septuagint, Ecclesiasticus (Siracides), 4.8 (2nd cent. BCE - 2nd cent. BCE) 4.8. Incline your ear to the poor,and answer him peaceably and gently.
16. Josephus Flavius, Jewish War, 2.409 (1st cent. CE - 1st cent. CE) 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account;
17. Mishnah, Avodah Zarah, 1.5-1.8, 3.2, 3.6 (1st cent. CE - 3rd cent. CE) 1.5. The following things are forbidden to be sold to idolaters: iztroblin, bnoth-shuah with their stems, frankincense, and a white rooster. Rabbi Judah says: it is permitted to sell a white rooster to an idolater among other roosters; but if it be by itself, one should clip its spur and then sell it to him, because a defective [animal] is not sacrificed to an idol. As for other things, if they are not specified their sale is permitted, but if specified it is forbidden. Rabbi Meir says: also a “good-palm”, hazab and niklivas are forbidden to be sold to idolaters." 1.6. In a place where it is the custom to sell small domesticated animals to non-Jews, such sale is permitted; but where the custom is not to sell, such sale is not permitted. In no place however is it permitted to sell large animals, calves or foals, whether whole or maimed. Rabbi Judah permits in the case of a maimed one. And Ben Bateira permits in the case of a horse." 1.7. One should not sell them bears, lions or anything which may injure the public. One should not join them in building a basilica, a scaffold, a stadium, or a platform. But one may join them in building public or private bathhouses. When however he reaches the cupola in which the idol is placed he must not build." 1.8. One should not make jewelry for an idol [such as] necklaces, ear-rings, or finger-rings. Rabbi Eliezer says, for payment it is permitted. One should not sell to idolaters a thing which is attached to the soil, but when cut down it may be sold. R. Judah says, one may sell it on condition that it be cut down. One should not let houses to them in the land of Israel; and it is not necessary to mention fields. In Syria houses may be let to them, but not fields. Outside of the land of Israel, houses may be sold and fields let to them, these are the words of Rabbi Meir. Rabbi Yose says: in the land of Israel, one may let to them houses but not fields; In Syria, we may sell them houses and let fields; Outside of the land of Israel, both may be sold." 3.2. One who finds fragments of images, behold they are permitted. If one found the figure of a hand or the figure of a foot, behold it is prohibited because such an object is worshipped." 3.6. If [a Jew] has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. [If the wall] belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). ] Rabbi Akiba says: [it defiles] like a menstruous woman, as it says, “[and you will treat as unclean the silver overlay of your images and the golden plating of your idols]. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies [an object] by carrying it, so also an idolatrous object defiles by its being carried."
18. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) 2.7. If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!"
19. New Testament, Luke, 17.28 (1st cent. CE - 1st cent. CE) 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built;
20. New Testament, Mark, 11.15 (1st cent. CE - 1st cent. CE) 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves.
21. New Testament, Matthew, 21.12, 25.9 (1st cent. CE - 1st cent. CE) 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.'
22. Tosefta, Sanhedrin, 4.5 (1st cent. CE - 2nd cent. CE)
23. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) 113a. אבל איתיה במתא לא דאמרינן אימר לא אמרו ליה דאמרי אשכחינהו שליחא דב"ד ואמר ליה,ולא אמרן אלא דלא חליף אבבא דבי דינא אבל חליף אבבא דבי דינא לא אמרי אשכחוה בי דינא ואמרי ליה,ולא אמרן אלא דאתי ביומיה אבל לא אתי ביומיה לא אימא אישתלויי אשתלי,אמר רבא האי מאן דכתיב עליה פתיחא על דלא אתי לדינא עד דאתי לדינא לא מקרעינן ליה על דלא ציית לדינא עד דציית לא מקרעינן ליה ולא היא כיון דאמר צייתנא קרעינן ליה:,אמר רב חסדא קובעים זמן שני וחמישי ושני זמנא וזמנא בתר זמנא ולמחר כתבינן,רב אסי איקלע בי רב כהנא חזא ההיא איתתא דאזמנה לדינא בפניא ובצפרא כתיב עלה פתיחא א"ל לא סבר לה מר להא דאמר רב חסדא קובעין זמן שני וחמישי ושני,א"ל ה"מ גברא דאניס וליתיה במתא אבל איתתא כיון דאיתה במתא ולא אתיא מורדת היא:,אמר רב יהודה לא יהבינא זמנא לא ביומי ניסן ולא ביומי תשרי לא במעלי יומא טבא ולא במעלי שבתא אבל מניסן לבתר יומי ניסן וביומי תשרי לבתר תשרי קבעינן ממעלי שבתא לבתר מעלי שבתא לא קבעינן מאי טעמא בעבידתיה דשבתא טריד,אמר רב נחמן לא יהבינן זמנא לא לבני כלה בכלה ולא לבני ריגלא בריגלא כי הוו אתו לקמיה דרב נחמן אמר להו וכי לדידכו כנופייכו והאידנא דאיכא רמאי חיישינן:,אם היה דבר שיש בו אחריות חייב לשלם: מתני ליה רבי לר"ש בריה לא דבר שיש בו אחריות ממש אלא אפילו פרה וחורש בה חמור ומחמר אחריו חייבין להחזיר מפני כבוד אביהן,בעי מיניה רב כהנא מרב מטה ומיסב עליה שולחן ואוכל עליו מהו אמר לו (משלי ט, ט) תן לחכם ויחכם עוד:, big strongמתני׳ /strong /big אין פורטין לא מתיבת המוכסין ולא מכיס של גבאין ואין נוטלין מהם צדקה אבל נוטל הוא מתוך ביתו או מן השוק:, big strongגמ׳ /strong /big תנא אבל נותן לו דינר ונותן לו את השאר:,ומוכסין והאמר שמואל דינא דמלכותא דינא,אמר רב חנינא בר כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמרי במוכס העומד מאליו,איכא דמתני לה אהא לא ילבש אדם כלאים אפי' על גבי עשרה בגדים להבריח בו את המכס מתני' דלא כר"ע דתניא אסור להבריח את המכס ר"ש אומר משום ר"ע מותר להבריח את המכס,בשלמא לענין כלאים בהא קמיפלגי דמר סבר דבר שאין מתכוין מותר ומר סבר דבר שאין מתכוין אסור אלא להבריח בו את המכס מי שרי והאמר שמואל דינא דמלכותא דינא,א"ר חנינא בר כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמרי במוכס העומד מאליו,ואיכא דמתני אהא נודרין להרגין ולחרמין ולמוכסין שהיא של תרומה שהיא של בית מלך אע"פ שאינה של תרומה אע"פ שאינה של מלך ולמוכסין והאמר שמואל דינא דמלכותא דינא,א"ר חנינא בר כהנא אמר שמואל במוכס שאין לו קצבה דבי ר' ינאי אמרי במוכס העומד מאליו,רב אשי אמר במוכס כנעני דתניא ישראל וכנעני אנס שבאו לדין אם אתה יכול לזכהו בדיני ישראל זכהו ואמור לו כך דינינו בדיני כנענים זכהו ואמור לו כך דינכם ואם לאו באין עליו בעקיפין דברי ר' ישמעאל ר"ע אומר אין באין עליו בעקיפין מפני קידוש השם,ור"ע טעמא דאיכא קידוש השם הא ליכא קידוש השם באין,וגזל כנעני מי שרי והתניא אמר ר' שמעון דבר זה דרש ר"ע כשבא מזפירין מנין לגזל כנעני שהוא אסור ת"ל (ויקרא כה, מח) אחרי נמכר גאולה תהיה לו 113a. bButif the defendant bis in the city,the court does bnotostracize him for failing to respond to a summons conveyed through a woman or a neighbor, bas we say:Perhaps bthey did not tell himof the court’s summons, bas they saidto themselves: Since the defendant is in the city, ba court agenthas already bfound him and told him.As a result, these unofficial messengers will not deliver the court’s summons to the defendant at all., bAndsimilarly, bwe saidthat the court will ostracize one who does not respond to a summons conveyed through a woman or a neighbor bonlyin a case bwhere he does not pass by the court’s entranceon his way home, bbutif he does bpass by the court’s entrance,the court does bnotostracize him. This is because it is possible that the unofficial messengers will bsayto themselves: Since he passes by the courthouse, bthe courthas already bfound him and told him. /b, bAndfurthermore, bwe saidthat the court will ostracize one who does not respond to a summons bonlyin a case bwhere he comeshome bon thesame bdaythat the woman or neighbor is sent to deliver the court summons. bButif he does bnot comehome bon thesame bday,he is bnotostracized, because it is possible to bsaythat bthey forgotto notify him., bRava said:With regard to bonewho had ba document of ostracism written about him due tothe fact that bhe did not come to court, we do not tear up the document for him until heactually bcomes to court,and it is not enough for him to simply commit to appearing. Similarly, if the document of ostracism was written bdue tothe fact that bhe did not obeythe ruling of bthe court, we do not tear it up for him until heactually bobeysthe ruling. The Gemara comments: This second statement bis not so.Rather, bonce hehas acquiesced and bsaid: I will obey, weimmediately btear up the document for him. /b, bRav Ḥisda said:The court bsets a datefor an individual to appear in court on the upcoming bMonday. Andif he does not appear, they set a date for that bThursday, andif he does not appear, they set a date for the following bMonday,so that he has a second bdate andthen a third bdate afterthe first bdate. Andif he does not appear in court by the third date, then bon the next day we writea document of ostracism.,The Gemara relates that bRav Asi happenedto come to bthe house of Rav Kahana. He sawthat there was ba certain woman whomRav Kahana had bsummoned toappear in bcourt in the evening,but she did not appear, band in the morningRav Kahana bwrote a document of ostracism concerning her.Rav Asi said bto him:Does bthe Master not holdin accordance with bthat which Rav Ḥisda says,that the court bsets a datefor the coming bMonday, andthen bThursday, andthen the following bMondaybefore it issues a document of ostracism?,Rav Kahana bsaid to him: That matterapplies only with regard to ba man, as he is a victim of circumstance and is notalways bin the citydue to his vocational activities. bButin the case of ba woman, since she isalways bin the city,when bshe does not cometo court the first time bshe isimmediately considered brebellious,and the court may issue a document of ostracism right away.,Continuing the discussion of court dates, bRav Yehuda says:The court bdoes not set a date forlegal proceedings bduring the days of Nisan, nor during the days of Tishrei,and also bnot on the eve of a Festival nor the eve of Shabbatbecause these are busy times. bBut during Nisan we may seta court date to take place bafter Nisan, andlikewise, bduring Tishreiwe may set a court date to take place bafter Tishrei.By contrast, bon the eve of Shabbat we do notset a court date to take place bafter the eve of Shabbat. What is the reasonfor this? It is because bone is preoccupied with his workin preparation bfor Shabbatand it is possible that he will forget about the court summons., bRav Naḥman says: We do not seta court bdate for participants in the ikalla /i,the gatherings for Torah study during Elul and Adar, bduringthe months of the ikalla /i, nor for participants inthe public discourses prior to bthe Festival during theperiod leading up to bthe Festival.The Gemara relates: bWhenpeople bwould come before Rav Naḥmanduring the ikallaperiod in order to make legal claims against others, bhe would say to them: Did I gather youhere bfor yourown needs? No, I gathered you to participate in Torah study. The Gemara adds: bBut now that there are scoundrels,who do not come to study Torah but rather to avoid trial, bwe are concernedthat they will continue to evade prosecution, and therefore we summon them to court even during these time periods.,§ The mishna teaches, with regard to one who left a stolen item to his children, bifthe item bwas something that may serveas a legal bguaranteeof a loan, the heirs bare obligated to paythe owner. The Gemara states that bRabbiYehuda HaNasi would bteachthis mishna to bRabbi Shimon, his son,and explain that it does bnotrefer only to bsomething that can actuallyserve as ba guaranteefor a loan, i.e., land. bRather,it refers bevento ba cowthat bhe plows with,or ba donkeythat bhe drivesby directing it from bbehind,which the heirs bare obligated to return because of the honor of their father,so that people will not continually point out that the inheritance was stolen and thereby disgrace their deceased parent., bRav Kahana raises a dilemma before Rav:If the robber left his heirs a stolen item that is used in relative privacy, such as ba bed that he lies onor ba table upon which he eats,rather than something as conspicuous as a large animal, bwhat isthe ihalakha /i? Are the heirs obligated to return it to its owner? Rav bsaid to him: “Give to a wise man, and he will be yet wiser”(Proverbs 9:9), meaning that from the fact that the heirs must return a cow and a donkey, one can infer that they must also return a bed and a table., strongMISHNA: /strong bOne may not exchangelarger coins for smaller ones bfrom the trunk of customs collectors nor from the purse of tax collectors, and one may not take charity from them,as they are assumed to have obtained their funds illegally. bBut one may takemoney bfromthe collector’s bhouse or frommoney he has with him in bthe marketthat he did not take from his collection trunk or purse., strongGEMARA: /strong It was btaughtin a ibaraitawith regard to the prohibition against exchanging money from the trunk of a customs collector: bBut one may givethe customs collector ba dinaras payment for a debt that amounts to less than a dinar, bandwhen the collector bgives him change,he may accept it.,It was taught in the mishna that one may not exchange money from the trunks of bcustoms collectors,which are assumed to include stolen funds. The Gemara questions this ruling: bBut doesn’t Shmuel saythat bthe law of the kingdom is the law,i.e., ihalakharequires Jews to obey the laws of the state in which they live. Accordingly, the customs are collected legally and it should be permitted to make use of the funds.,The Gemara answers: bRabbi Ḥanina bar Kahana saidthat bShmuel says:The mishna is discussing ba customs collector who does not have a limitationplaced by the governor on the amount he may collect, and he collects as he pleases. Alternatively, the Sages of bthe school of Rabbi Yannai said:The mishna is discussing ba customs collector who stands on his own,i.e., he was not appointed by the government but, on his own, he forces people to give him money.,The Gemara notes: bThere arethose bwho teachthe statements of Rabbi Ḥanina bar Kahana and the Sages of the school of Rabbi Yannai bwith regard to thisfollowing mishna ( iKilayim9:2) and its attendant discussion. The customs collectors would not levy a duty for the garments one was wearing. In light of this, the mishna teaches: bA person may not weara garment made of bdiverse kinds,i.e., a combination of wool and linen, bevenif he wears it bon top of ten garments,in order bto avoidpaying bcustoms.It was noted that this bmishna is not in accordance withthe opinion of bRabbi Akiva, as it is taughtin a ibaraita /i: bIt is prohibited to avoidpaying bcustomsby wearing a garment of diverse kinds. bRabbi Shimon says in the name of Rabbi Akiva: It is permitted to avoidpaying bcustomsin this manner.,The Gemara comments: bGranted, with regard tothe prohibition of bdiverse kinds, they disagree about this:One bSage,i.e., Rabbi Akiva, bholdsthat ban unintentional act is permitted.In this case, the prohibition is to benefit from wearing the garment, and that is not his intent, as his intention is merely to avoid paying the customs duties. Therefore, it is permitted. bAndone bSage,i.e., the first itannain the ibaraita /i, bholdsthat ban unintentional act is prohibited. But isit ever bpermitted to avoid customs? Doesn’t Shmuel say: The law of the kingdom is the law? /b,In answer to this question, bRabbi Ḥanina bar Kahana saidthat bShmuel says:The dispute in the ibaraitais bwith regard to a customs collector who does not have a limitationplaced on the amount he may collect. Alternatively, Sages of bthe school of Rabbi Yannai said:The dispute is bwith regard to a customs collector who stands on his own,i.e., who is self-appointed.,The Gemara notes: bAnd there arethose bwho teachthe statements of Rabbi Ḥanina bar Kahana and the Sages of the school of Rabbi Yannai bwith regard to thismishna ( iNedarim27b): One bmay vow before murderers, plunderers, and customs collectorsin order to reinforce the claim bthata certain item that is being commandeered bis iteruma /i,or that bit belongs to the king’s house,and thereby avoid its seizure, bdespitethe fact bthat it is not iteruma /ior bthat it does not belong to the king’s house.It was asked: Can it be that it is permitted to pronounce such a vow bbefore customs collectors? But doesn’t Shmuel say: The law of the kingdom is the law?It should therefore be prohibited to state such a vow before the customs collectors., bRabbi Ḥanina bar Kahana saidthat bShmuel says:The mishna in iNedarimissues its ruling bwith regard to a customs collector who does not have a limitationplaced on the amount he may collect. Alternatively, the Sages of bthe school of Rabbi Yannai say:The mishna issues its ruling bwith regard to a customs collector who stands on his own. /b, bRav Ashi said:The mishna issues its ruling bwith regard to a gentile customs collector,whom one may deceive, bas it is taughtin a ibaraita /i: In the case of ba Jew and a gentile who approachthe court bfor judgmentin a legal dispute, bif you can vindicatethe Jew bunder Jewish law, vindicate him, and say tothe gentile: bThis is our law.If he can be vindicated bunder gentile law, vindicate him, and say tothe gentile: bThis is your law. And ifit is bnotpossible to vindicate him under either system of law, bone approachesthe case bcircuitously,seeking a justification to vindicate the Jew. This is bthe statement of Rabbi Yishmael. Rabbi Akivadisagrees and bsays: One does not approachthe case bcircuitouslyin order to vindicate the Jew bdue to the sanctification of God’s name,as God’s name will be desecrated if the Jewish judge employs dishonest means.,The Gemara infers from this ibaraita /i: bAndeven according to bRabbi Akiva, the reasonthat the court does not employ trickery in order to vindicate the Jew is only bbecause there isthe consideration of bthe sanctification of God’s name. Consequently,if there bis noconsideration of bthe sanctification of God’s name,the court does bapproachthe case circuitously. Apparently, it is permitted to deceive a gentile.,The Gemara challenges this assertion: bBut is robberyfrom ba gentile permitted? Isn’t it taughtin a ibaraita /i: bRabbi Shimon saidthat bRabbi Akiva taught this matter when he came from Zephirin: From whereis it derived that it is bprohibitedto brob a gentile?It is from the fact that bthe verse stateswith regard to a Jew who has been sold as a slave to a gentile: b“After he is sold he may be redeemed”(Leviticus 25:48)

Subjects of this text:

subject	book bibliographic info
alexander the great	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
antiochos	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
apocalyptic(ism) (see also dualism)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
apostates	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 121
aramaic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
artapanos	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
aside (narrators, in john)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
assets, communal	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
barter	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
blasphemy	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
blood	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78
buying and selling	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
camps	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
common fund	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
community, damascus	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94, 187
contract	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
damascus document	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99, 187
demetrios	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
dualism, dualist(ic)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
eschatology	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78
essenes (see also qumran)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
eupolemos	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
eusebius	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
faithful, the	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
faithfulness, covenant	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
flood	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
food laws	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 79
gentile/gentiles	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
gentile	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200, 418
gentile christians / gentile churches	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
gentiles	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78, 79; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 121
greece	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
greek, ethnos	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
greek-jewish (graeco-jewish), literature and culture	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
halakhah/halakhot, and aggadah; law and narrative	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
halakhah/halakhot	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
hebrew language	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
hellenism, hellenistic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200, 418
hillel the elder	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
historical tradition	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
honesty	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
identity	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
idolatry	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 79; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
idols, food offered to	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
income	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
index of subjects, shammaite)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
intermarriage	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78
ioudaios	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189, 200
israel, nan	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
josephus	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
ketuba	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
landowner	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
law, biblical/rabbinic—see also, halakhah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
livestock	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
marketplace	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
merchandise	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
mixing	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 121
murphy, catherine	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
needy, the	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
nomos	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
obedience, to god	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
oppression, economic	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
oral or written ~	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
oral tradition	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
pagan, paganism	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
palestinian	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284, 418
persian empire/period	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
pharisaic tradition/halakha	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
plato	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
poor, the	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
poor ones, the	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
possessions	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
profit	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
proselyte, proselytism	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
proselytes	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 121
purity/impurity	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78, 79
qumran community	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
qumran documents	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189, 284, 418
qumran halakha	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
r. eliezer shammaite	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
rabbinic tradition/literature, halakha	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
regulations	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
remnant	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
sabbath	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 79; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
sacrifice	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 79
shammai, school	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
shammai (see also subject index)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
shepherd, of the flock	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
shepherd	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
simon maccabee	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 200
slaughter	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
slavery	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
sons of the pit	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
suffering, voluntary	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94
synoptic, gospels	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189
syrian	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 418
temple	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94, 187
temple (in jerusalem)	Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78
temple ~	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 284
torah'	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 352
trade	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187
tyre	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
wealth, unjust	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 99
wealth	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 94, 99
wicked, the	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 187