Tiresias: The Ancient Mediterranean Religions Source Database

6288

Hebrew Bible, Isaiah, 34.14
וּפָגְשׁוּ צִיִּים אֶת־אִיִּים וְשָׂעִיר עַל־רֵעֵהוּ יִקְרָא אַךְ־שָׁם הִרְגִּיעָה לִּילִית וּמָצְאָה לָהּ מָנוֹחַ׃ And the wild-cats shall meet with the jackals, And the satyr shall cry to his fellow; Yea, the night-monster shall repose there, And shall find her a place of rest.

Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hebrew Bible, Deuteronomy, 32.17 (9th cent. BCE - 3rd cent. BCE) 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not."
2. Hebrew Bible, Genesis, 6.4 (9th cent. BCE - 3rd cent. BCE) 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown."
3. Hebrew Bible, Hosea, 2.5 (9th cent. BCE - 3rd cent. BCE) 2.5. פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָא׃ 2.5. Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst."
4. Hebrew Bible, Job, 1.6, 2.1, 30.29, 38.7 (9th cent. BCE - 3rd cent. BCE) 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 30.29. אָח הָיִיתִי לְתַנִּים וְרֵעַ לִבְנוֹת יַעֲנָה׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 30.29. I am become a brother to jackals, And a companion to ostriches." 38.7. When the morning stars sang together, And all the sons of God shouted for joy?"
5. Hebrew Bible, Leviticus, 17.7 (9th cent. BCE - 3rd cent. BCE) 17.7. וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃ 17.7. And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. ."
6. Hebrew Bible, Micah, 1.8 (9th cent. BCE - 3rd cent. BCE) 1.8. עַל־זֹאת אֶסְפְּדָה וְאֵילִילָה אֵילְכָה שילל [שׁוֹלָל] וְעָרוֹם אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה׃ 1.8. For this will I wail and howl, I will go stripped and naked; I will make a wailing like the jackals, And a mourning like the ostriches."
7. Hebrew Bible, Psalms, 29.1, 106.37 (9th cent. BCE - 3rd cent. BCE) 29.1. מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 29.1. יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 29.1. A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength." 106.37. Yea, they sacrificed their sons and their daughters unto demons,"
8. Hebrew Bible, Isaiah, 6.1-6.2, 13.21, 34.11, 34.13, 34.16 (8th cent. BCE - 5th cent. BCE) 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 13.21. וְרָבְצוּ־שָׁם צִיִּים וּמָלְאוּ בָתֵּיהֶם אֹחִים וְשָׁכְנוּ שָׁם בְּנוֹת יַעֲנָה וּשְׂעִירִים יְרַקְּדוּ־שָׁם׃ 34.11. וִירֵשׁוּהָ קָאַת וְקִפּוֹד וְיַנְשׁוֹף וְעֹרֵב יִשְׁכְּנוּ־בָהּ וְנָטָה עָלֶיהָ קַו־תֹהוּ וְאַבְנֵי־בֹהוּ׃ 34.13. וְעָלְתָה אַרְמְנֹתֶיהָ סִירִים קִמּוֹשׂ וָחוֹחַ בְּמִבְצָרֶיהָ וְהָיְתָה נְוֵה תַנִּים חָצִיר לִבְנוֹת יַעֲנָה׃ 34.16. דִּרְשׁוּ מֵעַל־סֵפֶר יְהוָה וּקְרָאוּ אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה אִשָּׁה רְעוּתָהּ לֹא פָקָדוּ כִּי־פִי הוּא צִוָּה וְרוּחוֹ הוּא קִבְּצָן׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 13.21. But wild-cats shall lie there; And their houses shall be full of ferrets; And ostriches shall dwell there, And satyrs shall dance there." 34.11. But the pelican and the bittern shall possess it, And the owl and the raven shall dwell therein; And He shall stretch over it The line of confusion, and the plummet of emptiness." 34.13. And thorns shall come up in her palaces, Nettles and thistles in the fortresses thereof; And it shall be a habitation of wild-dogs, An enclosure for ostriches." 34.16. Seek ye out of the book of the LORD, and read; No one of these shall be missing, None shall want her mate; For My mouth it hath commanded, And the breath thereof it hath gathered them."
9. Hesiod, Theogony, 781 (8th cent. BCE - 7th cent. BCE) 781. They bound, despite their eager zealousness
10. Hebrew Bible, Ezekiel, 1.5 (6th cent. BCE - 5th cent. BCE) 1.5. וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃ 1.5. And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man."
11. Anon., 1 Enoch, 19.2 (3rd cent. BCE - 2nd cent. BCE) 19.2. which they shall be judged till they are made an end of. And the women also of the angels who
12. Septuagint, Wisdom of Solomon, 5.5 (2nd cent. BCE - 1st cent. BCE) 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints?
13. Clement of Rome, 1 Clement, 21.6-21.8 (1st cent. CE - 1st cent. CE) 21.6. τὸν κύριον Ἰησοῦν Χριστόν, οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἐδόθη, ἐντραπῶμεν, τοὺς προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα. 21.7. τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως ἴσην παρεχέτωσαν. 21.8. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
14. New Testament, James, 1.6, 2.13, 2.18-2.25, 3.1-3.6 (1st cent. CE - 1st cent. CE) 1.6. But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 3.1. Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. 3.2. For in many things we all stumble. If anyone doesn't stumble in word, the same is a perfect man, able to bridle the whole body also. 3.3. Indeed, we put bits into the horses' mouths so that they may obey us, and we guide their whole body. 3.4. Behold, the ships also, though they are so big and are driven by fierce winds, are yet guided by a very small rudder, wherever the pilot desires. 3.5. So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest! 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna.
15. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) 25b. וטורדין אותו אלא בודקין אותו בשמן שהשמן רך ומצחצחו ואין רואין אלא בחמה,כיצד בודקין אותו כיצד בודקין אותו כדאמרינן אלא במה בודקין אותו לידע אם זכר הוא אם נקבה היא,אבא שאול בר נש ואמרי לה אבא שאול בר רמש אומר מביא קיסם שראשו חלק ומנענע באותו מקום אם מסכסך בידוע שזכר הוא ואם לאו בידוע שנקבה היא,א"ר נחמן אמר רבה בר אבוה ל"ש אלא מלמטה למעלה אבל מן הצדדין אימא כותלי בית הרחם נינהו,א"ר אדא בר אהבה תנא אם היתה נקבה נדונה כשעורה סדוקה מתקיף לה ר"נ ודילמא חוט של ביצים נינהו אמר אביי השתא ביצים גופייהו לא ידיעי חוט של ביצים ידיע,א"ר עמרם תנא ב' ירכותיו כב' חוטין של זהורית וא"ר עמרם עלה כשל ערב ושני זרועותיו כב' חוטין של זהורית וא"ר עמרם עלה כשל שתי,א"ל שמואל לרב יהודה שיננא לא תעביד עובדא עד שישעיר ומי אמר שמואל הכי והאמר שמואל אחת זו ואחת זו חוששת,אמר רב אמי בר שמואל לדידי מפרשא לי מיניה דמר שמואל לחוש חוששת ימי טהרה לא יהבינן לה עד שישעיר,למימרא דמספקא ליה לשמואל והא ההוא שפירא דאתאי לקמיה דמר שמואל אמר הא בר ארבעין וחד יומא וחשיב מיומא דאזלא לטבילה עד ההוא יומא ולא הוה אלא ארבעין יומין,ואמר להו האי בנדה בעל כפתיה ואודי שאני שמואל דרב גובריה,המפלת סנדל וכו' ת"ר סנדל דומה לדג של ים מתחלתו ולד הוא אלא שנרצף רשב"ג אומר סנדל דומה ללשון של שור הגדול משום רבותינו העידו סנדל צריך צורת פנים,א"ר יהודה אמר שמואל הלכה סנדל צריך צורת פנים ... א"ר אדא א"ר יוסף א"ר יצחק סנדל צריך צורת פנים ואפי' מאחוריו משל לאדם שסטר את חבירו והחזיר פניו לאחוריו,בימי רבי ינאי בקשו לטהר את הסנדל שאין לו צורת פנים אמר להם ר' ינאי טיהרתם את הוולדות,והתניא משום רבותינו העידו סנדל צריך צורת פנים אמר רב ביבי בר אביי אמר רבי יוחנן מעדותו של רבי נחוניא נשנית משנה זו אמר רבי זעירא זכה בה רב ביבי בשמעתיה דאנא והוא הוינא יתבינן קמיה דרבי יוחנן כי אמרה להא שמעתא וקדם איהו ואמר וזכה בה,למה הזכירו סנדל והלא אין סנדל שאין עמו ולד,אי דאתילידא נקבה בהדיה ה"נ הכא במאי עסקינן דאתיליד זכר בהדיה,מהו דתימא הואיל ואמר רב יצחק בר אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה מדהא זכר הא נמי זכר,קמ"ל אימא שניהם הזריעו בבת אחת האי זכר והאי נקבה,דבר אחר שאם תלד נקבה לפני שקיעת החמה וסנדל לאחר שקיעת החמה,מונה תחלת נדה לראשון ותחלת נדה לאחרון,סנדל דתנן 25b. band dissolves it. Rather, one examines it with oil, as oil is soft and cleansthe embryo so that its sex can be discerned. bAnd one viewsit bonly inthe light of bthe sun. /b,The ibaraitacontinues: bHow does one examinethe embryo? The Gemara expresses surprise at this question: bHow does one examine itto determine whether it has the halakhic status of an offspring? Clearly, one examines it bas wejust bsaid. Rather,the question is as follows: bIn whatmanner bdoes one examine it to ascertain whether it is male orwhether bit is female? /b, bAbba Shaul bar Nash, and some say Abba Shaul bar Remash, says: One brings a sliver of wood whose top is smooth, and he movesit along the embryo bin that place,i.e., the sex organ. bIfthe sliver bis caught,i.e., its movement is not smooth, bit is known thatthe embryo bis male,as its member interfered with the movement of the sliver. bAnd ifthe sliver is bnotcaught, bit is known that it is female. /b, bRav Naḥman saysthat bRabba bar Avuh says: They taughtthis ihalakha /i, that if the movement of the sliver is not smooth then the embryo is male, bonlyif the sliver was moved along the sex organ of the embryo bfrom below to above; butif it was moved bfrom the sides,from one side to the other, the fact that it was not smooth does not prove that the embryo is male, as one can bsaythat bthe sides of the wombinterfered., bRav Adda bar Ahava says:The complete version of the ibaraitais btaughtas follows: bIf it was female,its vagina can be bdiscernedby the appearance bofa line like ba crackedgrain of bbarleyoriented along the length of its body. bRav Naḥman objects to this: But perhaps it isnot the vagina but bthe recess between the testes,and the embryo is male. bAbaye saidto him: bNow,at this stage of development, bthe testesof the embryo bthemselves are not discernible.Is it possible that bthe recess between the testes is discernible? /b,The ibaraitateaches that at this stage an embryo does not have the shape of arms and legs. bRabbi Amram saysthat bit is taughtin a ibaraitathat when an embryo’s arms and legs start to take shape, bits two thighslook blike two strings of crimsonthread b[ izehorit /i]. And Rabbi Amram says with regard tothis matter that the thighs look bliketwo strings bof the woof,which are thicker than those of the warp. The ibaraitaadds: bAnd its two armslook blike two strings of crimsonthread b. And Rabbi Amram says with regard tothis matter that the arms look bliketwo strings bof the warp. /b, bShmuel said to Rav Yehuda: iShina /i, do not perform an action,i.e., do not issue a practical ruling deeming a woman who discharges an embryo at this stage of development impure, bunlessthe embryo bhas grown hair.The Gemara asks: bAnd did Shmuelactually bsay that? But doesn’t Shmuel saywith regard to a woman who discharged a gestational sac that bbothin bthiscase, where the amniotic fluid is turbid, bandin bthatcase, where the fluid is clear, the woman must be bconcernedthat the discharged gestational sac might have the status of an offspring, which would mean that she is impure even without the growth of hair on the embryo?, bRav Ami bar Shmuel says:This matter was bexplained to me by Mar Shmuel:As for bbeing concernedthat perhaps she is impure, the woman must be bconcerned,due to the uncertainty whether she discharged an offspring. But bwe do not give herthe bdays of puritythat follow the period of impurity for a woman who gave birth, bunlessthe embryo bhas grown hair. /b,The Gemara asks: bIs that to say that Shmuel is uncertainwhether a gestational sac has the halakhic status of an offspring? bButthere was an incident involving ba certain gestational sac that was brought before Mar Shmuel,and Shmuel bsaid: Thisembryo bis forty-one days old. AndShmuel subsequently bcalculatedthe amount of time that had passed bfrom the day thatthe woman bwent toperform bimmersionin a ritual bath buntil that day, and it was only forty days. /b, bAnd he said tothe local court: bThishusband bengaged in intercourse withhis wife when she was ba menstruating woman. They boundthe husband band he confessed.Since Shmuel was so proficient in embryology, why was he unsure about the halakhic status of a gestational sac? The Gemara answers: bShmuelhimself bis different, as his strength,i.e., his proficiency, was bgreat.His general ruling that the halakhic status of a gestational sac is uncertain applies to people who are not as proficient as he is.,§ The mishna teaches that a woman bwho discharges a sandalfetus or one who discharges an afterbirth observes the strictures of a woman who gave birth both to a male and to a female. bThe Sages taughtin a ibaraita /i: bA sandalfetus has ba similarappearance btoa certain bfish ofthe bseaknown as a sandal fish;it looks as though bit isa full-fledged boffspring from the outset, but it was mashed. Rabban Shimon ben Gamliel says: A sandalfetus has an appearance that is bsimilar to the tongue of the large bull.Students btestified in the name of our teachersthat for ba sandalfetus to have the halakhic status of an offspring, it brequires the shape of a face. /b, bRav Yehuda saysthat bShmuel says:The ihalakha /iis that ba sandalfetus brequires the shape of a facefor it to have the status of an offspring. bRav Adda saysthat bRav Yosef saysthat bRabbi Yitzḥak says: A sandalfetus brequires the shape of a face, butthe face does not need to be in its proper location; bevenif the face is bon the back of itshead, the fetus has the status of an offspring. bA parable towhich this situation can be compared is that of ba person who slapped anotherin the face band pushed his face back.Here too, the face of the sandal fetus was pushed back due to external pressure.,The Gemara relates: bIn the days of Rabbi Yannai,the other Sages bwished to deem purea woman who discharges ba sandalfetus bthat does not have the shape of a face. Rabbi Yannai said to them: You have deemed purewomen who discharge boffspring.Rabbi Yannai holds that even a sandal fetus that does not have the shape of a face is considered an offspring.,The Gemara asks: bBut isn’t it taughtin a ibaraitathat students btestified in the name of our teachersthat for ba sandalfetus to have the halakhic status of an offspring it brequires the shape of a face? Rav Beivai bar Abaye saysthat bRabbi Yoḥa saysin response: bThis mishna,i.e., the ruling to which the students testified, bis taught from the testimony of Rabbi Neḥunya.In other words, this ruling is the opinion of an individual itanna /i, which is not accepted. bRabbi Zeira says: Rav Beivai merited that hisruling of ihalakha /i,which he transmitted in the name of Rabbi Yoḥa, was accepted. bAs he and I wereboth bsitting before Rabbi Yoḥa whenRabbi Yoḥa bsaid this ihalakha /i, butRav Beivai bsaid it firstto the other Sages, bandthereby bmeritedthat bitwas ascribed to him.,§ The Gemara asks: bWhydoes the mishna bmentionthat if a woman discharged ba sandalfetus she observes the strictures of a woman who gave birth both to a male and to a female? Since bthere is nosuch thing as ba sandalfetus bthatdoes bnothave another boffspring with it,which mashed it and gave it the form of a sandal fish, in any case the woman has the impurity of a woman after childbirth.,The Gemara answers: bIfit is ba femaleoffspring that bis born withthe sandal fetus, it is bindeedunnecessary to mention the ihalakhaof the sandal fetus, as the woman is in any case impure for two weeks. But bhere we are dealing witha case bwhere a male is born with it,on account of which the woman would be impure for only seven days were it not for the sandal fetus.,In this case, it is necessary for the mishna to state that the woman observes the strictures of one who gave birth both to a male and to a female, blest you saythat bsince Rav Yitzḥak bar Ami saysthat the sex of a fetus is determined at the moment of conception, as, if the bwoman emits seed first she gives birth to a maleand if the bman emits seed first she gives birth to a female,therefore, it can be concluded bfromthe fact bthat thisoffspring that was born with the sandal fetus bis male,that bthissandal fetus bis also male. /b,Lest this reasoning be accepted, the mishna bteaches usthat the woman must observe the strictures of a woman who gave birth to a female as well. This is because one can bsaythat perhaps bboththe man and the woman bemitted seed at the same time,and consequently bthisoffspring bis male and thatsandal fetus bis female. /b, bAlternatively,it can be suggested that it is necessary for the mishna to state this ihalakhaeven with regard to a case where the twin of the sandal fetus is female, bas, ifthe woman bgives birth tothe bfemale before sunset andgives birth to the bsandalfetus bafter sunset,which is considered the next day, the sex of the sandal fetus affects the count of the woman’s periods of impurity and purity.,If the sandal fetus is male, the woman’s status as a woman after childbirth ends after the eightieth day from the birth of the female offspring, and bshe counts the beginning ofthe period when seeing blood renders her impure as ba menstruating woman fromthe birth of bthe firstoffspring, i.e., the female. bButif the sandal fetus is female, the woman has the status of a woman after childbirth until after the eightieth day from its birth, which is the eighty-first day from the birth of the first offspring. If so, she counts bthe beginning ofthe period when seeing blood renders her impure as ba menstruating woman fromthe birth of bthe lastoffspring, i.e., the sandal fetus.,The Gemara discusses why the case of a woman who discharged a sandal fetus is mentioned in other imishnayot /i, given that a sandal fetus always has a twin. First the Gemara discusses the ihalakhaof a woman who discharged ba sandalfetus bthat we learnedin a mishna

Subjects of this text:

subject	book bibliographic info
abuse,peter,first	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
angels	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
animals,wild	Stuckenbruck (2007), 1 Enoch 91-108, 290, 291
animals	Stuckenbruck (2007), 1 Enoch 91-108, 291
ant	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80
antlion	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80
apology	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
asherah,consort of yahweh	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
babylonian incantation bowls,divorce formulae on	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
babylonian incantation bowls,lilith on	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
babylonian incantation bowls	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
babylonian talmud (bavli),demons in	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
bird/birds	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
children/offspring,under torture	Stuckenbruck (2007), 1 Enoch 91-108, 291
clement of rome	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 725
daimons	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
deer	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
demons/demonology	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80
demons	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175; Stuckenbruck (2007), 1 Enoch 91-108, 290
divorces and divorce formulae	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
domitian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
duty	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
eve	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
exhortation	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
exorcism	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
gender,and hair	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
goat	Stuckenbruck (2007), 1 Enoch 91-108, 290
hair	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
haustafeln	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724, 725
heavenly praise	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
hendiadys	Stuckenbruck (2007), 1 Enoch 91-108, 290
heresy	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80
human form,lilith as	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
hyenas	Stuckenbruck (2007), 1 Enoch 91-108, 291
ibex	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
ibis	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
instruction,moral	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
jackals	Stuckenbruck (2007), 1 Enoch 91-108, 290, 291
judaism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724, 725
lament	Stuckenbruck (2007), 1 Enoch 91-108, 291
lilith,demonizing	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
lilith,hair of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
lilith,in talmudic traditions	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
lilith,on incantation bowls	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
lilith,threat of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
literacy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 725
miscarriage,lilith causing	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
missionary	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
monotheism	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
mourning	Stuckenbruck (2007), 1 Enoch 91-108, 290, 291
nile	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
normate bodies,hair and	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
nudity	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
observed by,lilith and	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
opposition to,and divorce	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
opposition to,to demons	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
ostriches	Stuckenbruck (2007), 1 Enoch 91-108, 290, 291
paraenesis	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
paul,st	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
proselyte	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 725
qumran community	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
satyr	Stuckenbruck (2007), 1 Enoch 91-108, 290
sex,marriage established by	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
sexuality,stigmatizing	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
siren	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80
sirens	Stuckenbruck (2007), 1 Enoch 91-108, 290, 291
slave/slavery	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724
snake	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 93
sons of god	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 28
swans	Stuckenbruck (2007), 1 Enoch 91-108, 291
symbol/symbolism	Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 80, 93
unnik,willem c. van	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 725
voice	Stuckenbruck (2007), 1 Enoch 91-108, 291
watchers/rebellious angels	Stuckenbruck (2007), 1 Enoch 91-108, 291
wife	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 725
wilderness/desert,animals of'	Stuckenbruck (2007), 1 Enoch 91-108, 290
wilderness/desert,animals of	Stuckenbruck (2007), 1 Enoch 91-108, 291
will,of god	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 725
women,embodiment of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
women,hair of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
women,nudity of	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
women	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 724, 725