Tiresias: The Ancient Mediterranean Religions Source Database

6290

Hebrew Bible, Job, 3.3
יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃ Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’

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

23 results
1. Septuagint, Tobit, 3.6, 11.14-11.16 (th cent. BCE - 2nd cent. BCE) 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 11.15. For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
2. Hebrew Bible, Deuteronomy, 32.48-32.50, 34.1-34.6 (9th cent. BCE - 3rd cent. BCE) 32.48. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּעֶצֶם הַיּוֹם הַזֶּה לֵאמֹר׃ 32.49. עֲלֵה אֶל־הַר הָעֲבָרִים הַזֶּה הַר־נְבוֹ אֲשֶׁר בְּאֶרֶץ מוֹאָב אֲשֶׁר עַל־פְּנֵי יְרֵחוֹ וּרְאֵה אֶת־אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל לַאֲחֻזָּה׃ 34.1. וְלֹא־קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ יְהוָה פָּנִים אֶל־פָּנִים׃ 34.1. וַיַּעַל מֹשֶׁה מֵעַרְבֹת מוֹאָב אֶל־הַר נְבוֹ רֹאשׁ הַפִּסְגָּה אֲשֶׁר עַל־פְּנֵי יְרֵחוֹ וַיַּרְאֵהוּ יְהוָה אֶת־כָּל־הָאָרֶץ אֶת־הַגִּלְעָד עַד־דָּן׃ 34.2. וְאֵת כָּל־נַפְתָּלִי וְאֶת־אֶרֶץ אֶפְרַיִם וּמְנַשֶּׁה וְאֵת כָּל־אֶרֶץ יְהוּדָה עַד הַיָּם הָאַחֲרוֹן׃ 34.3. וְאֶת־הַנֶּגֶב וְאֶת־הַכִּכָּר בִּקְעַת יְרֵחוֹ עִיר הַתְּמָרִים עַד־צֹעַר׃ 34.4. וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ 34.6. וַיִּקְבֹּר אֹתוֹ בַגַּיְ בְּאֶרֶץ מוֹאָב מוּל בֵּית פְּעוֹר וְלֹא־יָדַע אִישׁ אֶת־קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה׃ 32.48. And the LORD spoke unto Moses that selfsame day, saying:" 32.49. ’Get thee up into this mountain of Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession;" 32.50. and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people." 34.1. And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against Jericho. And the LORD showed him all the land, even Gilead as far as Dan;" 34.2. and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah as far as the hinder sea;" 34.3. and the South, and the Plain, even the valley of Jericho the city of palm-trees, as far as Zoar." 34.4. And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’" 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD." 34.6. And he was buried in the valley in the land of Moab over against Beth-peor; and no man knoweth of his sepulchre unto this day."
3. Hebrew Bible, Exodus, 8.12, 21.28, 21.35 (9th cent. BCE - 3rd cent. BCE) 8.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־אַהֲרֹן נְטֵה אֶת־מַטְּךָ וְהַךְ אֶת־עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכָל־אֶרֶץ מִצְרָיִם׃ 21.28. וְכִי־יִגַּח שׁוֹר אֶת־אִישׁ אוֹ אֶת־אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת־בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִי׃ 21.35. וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃ 8.12. And the LORD said unto Moses: ‘Say unto Aaron: Stretch out thy rod, and smite the dust of the earth, that it may become gnats throughout all the land of Egypt.’" 21.28. And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit." 21.35. And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide."
4. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.1. In the beginning God created the heaven and the earth."
5. Hebrew Bible, Job, 1, 1.21, 2, 3, 3.1, 3.4, 3.5, 3.6, 3.8, 3.9, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 27.1, 27.2, 27.3, 27.4, 27.5, 27.6, 27.9, 27.10, 27.18, 28, 29.1, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 29.16, 29.17, 32, 33, 34, 35, 36, 37, 38, 38.1-42.6, 39, 40, 41, 42.1, 42.2, 42.3, 42.4, 42.5, 42.6, 42.12, 42.13, 42.14, 42.15, 42.16, 42.17 (9th cent. BCE - 3rd cent. BCE)
6. Hebrew Bible, 1 Samuel, 28 (8th cent. BCE - 5th cent. BCE)
7. Hebrew Bible, Isaiah, 1.15, 34.9, 51.16, 66.6 (8th cent. BCE - 5th cent. BCE) 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 34.9. וְנֶהֶפְכוּ נְחָלֶיהָ לְזֶפֶת וַעֲפָרָהּ לְגָפְרִית וְהָיְתָה אַרְצָהּ לְזֶפֶת בֹּעֵרָה׃ 51.16. וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה׃ 66.6. קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו׃ 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 34.9. And the streams thereof shall be turned into pitch, And the dust thereof into brimstone, And the land thereof shall become burning pitch." 51.16. And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’" 66.6. Hark! an uproar from the city, Hark! it cometh from the temple, Hark! the LORD rendereth recompense to His enemies."
8. Hebrew Bible, Jeremiah, 4.23, 20.16-20.18 (8th cent. BCE - 5th cent. BCE) 4.23. רָאִיתִי אֶת־הָאָרֶץ וְהִנֵּה־תֹהוּ וָבֹהוּ וְאֶל־הַשָּׁמַיִם וְאֵין אוֹרָם׃ 20.17. אֲשֶׁר לֹא־מוֹתְתַנִי מֵרָחֶם וַתְּהִי־לִי אִמִּי קִבְרִי וְרַחְמָה הֲרַת עוֹלָם׃ 20.18. לָמָּה זֶּה מֵרֶחֶם יָצָאתִי לִרְאוֹת עָמָל וְיָגוֹן וַיִּכְלוּ בְּבֹשֶׁת יָמָי׃ 4.23. I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. ." 20.17. Because He slew me not from the womb; And so my mother would have been my grave, And her womb always great." 20.18. Wherefore came I forth out of the womb To see labour and sorrow, That my days should be consumed in shame?"
9. Hebrew Bible, Ezekiel, 38.22 (6th cent. BCE - 5th cent. BCE) 38.22. וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו וְעַל־אֲגַפָּיו וְעַל־עַמִּים רַבִּים אֲשֶׁר אִתּוֹ׃ 38.22. And I will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone."
10. Hebrew Bible, Ecclesiastes, 4.1-4.3 (5th cent. BCE - 2nd cent. BCE) 4.1. כִּי אִם־יִפֹּלוּ הָאֶחָד יָקִים אֶת־חֲבֵרוֹ וְאִילוֹ הָאֶחָד שֶׁיִּפּוֹל וְאֵין שֵׁנִי לַהֲקִימוֹ׃ 4.1. וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת־כָּל־הָעֲשֻׁקִים אֲשֶׁר נַעֲשִׂים תַּחַת הַשָּׁמֶשׁ וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ וְאֵין לָהֶם מְנַחֵם׃ 4.2. וְשַׁבֵּחַ אֲנִי אֶת־הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן־הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה׃ 4.3. וְטוֹב מִשְּׁנֵיהֶם אֵת אֲשֶׁר־עֲדֶן לֹא הָיָה אֲשֶׁר לֹא־רָאָה אֶת־הַמַּעֲשֶׂה הָרָע אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ׃ 4.1. But I returned and considered all the oppressions that are done under the sun; and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter." 4.2. Wherefore I praised the dead that are already dead more than the living that are yet alive;" 4.3. but better than they both is he that hath not yet been, who hath not seen the evil work that is done under the sun."
11. Septuagint, Tobit, 3.6, 11.14-11.16 (4th cent. BCE - 2nd cent. BCE) 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels. 11.15. For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
12. Philo of Alexandria, On The Confusion of Tongues, 6-9, 13 (1st cent. BCE - missingth cent. CE) 13. For if a man has learnt many dialects, he immediately is looked upon with consideration and respect by those who are also acquainted with them, as being already a friendly person, and contributing no small introduction and means of friendship by reason of his familiarity with words which they too understand; which familiarity very commonly imparts a feeling of security, that one is not likely to suffer any great evil at the hands of such a man. Why, then, did God remove sameness of language from among men as a cause of evils, when it seems it should rather have been established as a most useful thing? V.
13. Philo of Alexandria, Allegorical Interpretation, 3.77 (1st cent. BCE - missingth cent. CE)
14. Josephus Flavius, Jewish War, 3.362 (1st cent. CE - 1st cent. CE) 3.362. when he said thus to them:—“O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance?
15. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
16. New Testament, Philippians, 1.23 (1st cent. CE - 1st cent. CE) 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better.
17. New Testament, Luke, 1.3 (1st cent. CE - 1st cent. CE) 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;
18. New Testament, Mark, 9 (1st cent. CE - 1st cent. CE)
19. New Testament, Matthew, 6.1, 6.6 (1st cent. CE - 1st cent. CE) 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.
20. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)
21. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) 2b. וטמא מת תולדותיהן לאו כיוצא בהן דאילו אב מטמא אדם וכלים ואילו תולדות אוכלין ומשקין מטמא אדם וכלים לא מטמא,הכא מאי אמר רב פפא יש מהן כיוצא בהן ויש מהן לאו כיוצא בהן,ת"ר ג' אבות נאמרו בשור הקרן והשן והרגל,קרן מנלן דת"ר (שמות כא, כח) כי יגח אין נגיחה אלא בקרן שנאמר (מלכים א כב, יא) ויעש לו צדקיה בן כנענה קרני ברזל ויאמר כה אמר ה' באלה תנגח את ארם וגו' ואומר (דברים לג, יז) בכור שורו הדר לו וקרני ראם קרניו בהם עמים ינגח,מאי ואומר וכי תימא דברי תורה מדברי קבלה לא ילפינן ת"ש בכור שורו הדר לו,והאי מילף הוא גילוי מילתא בעלמא הוא דנגיחה בקרן הוא,אלא מהו דתימא כי פליג רחמנא בין תם למועד ה"מ בתלושה אבל במחוברת אימא כולה מועדת היא,ת"ש בכור שורו הדר לו וגו',תולדה דקרן מאי היא נגיפה נשיכה רביצה ובעיטה,מאי שנא נגיחה דקרי לה אב דכתיב כי יגח נגיפה נמי כתיב (שמות כא, לה) כי יגוף האי נגיפה נגיחה היא דתניא פתח בנגיפה וסיים בנגיחה לומר לך זו היא נגיפה זו היא נגיחה,מאי שנא גבי אדם דכתיב כי יגח ומאי שנא גבי בהמה דכתיב כי יגוף,אדם דאית ליה מזלא כתיב כי יגח בהמה דלית לה מזלא כתיב כי יגוף,ומלתא אגב אורחיה קמ"ל דמועד לאדם הוי מועד לבהמה ומועד לבהמה לא הוי מועד לאדם,נשיכה תולדה דשן היא לא שן יש הנאה להזיקה הא אין הנאה להזיקה,רביצה ובעיטה תולדה דרגל היא לא רגל הזיקה מצוי הני אין הזיקן מצוי,אלא תולדותיהן לאו כיוצא בהן דאמר רב פפא אהייא,אילימא אהני מאי שנא קרן דכוונתו להזיק וממונך ושמירתו עליך הני נמי כוונתן להזיק וממונך ושמירתן עליך,אלא תולדה דקרן כקרן וכי קאמר רב פפא אשן ורגל,שן ורגל היכא כתיבי דתניא (שמות כב, ד) ושלח זה הרגל וכן הוא אומר (ישעיהו לב, כ) משלחי רגל השור והחמור,ובער זו השן וכן הוא אומר (מלכים א יד, י) כאשר יבער 2b. band one who is impurewith impurity imparted by a human bcorpse.A person, a vessel, or food that is rendered impure through contact with an item classified as a primary category of ritual impurity is characterized as a subcategory. In that domain, btheir subcategories are dissimilar to them, asany person or item classified as ba primary categoryof ritual impurity bimpurifies a person andimpurifies any bvesselswith which it comes into contact, bwhilea person or item classified as ba subcategory of ritual impurity impurifies food or drink, but does not impurify a person or vessels. /b,After determining that there are instances where the legal status of subcategories is like that of primary categories, e.g., Shabbat, and there are instances where the legal status of subcategories is dissimilar to that of primary categories, e.g., ritual impurity, the Gemara asks: bHere,with regard to the laws of damages, bwhatis the relationship between the primary categories and their subcategories? bRav Pappa said: There are, amongthe primary categories of damage, some whose subcategories bare similar to them, and there are, among them,some whose subcategories bare dissimilar to them. /b,§ Seeking to clarify Rav Pappa’s statement, the Gemara cites a ibaraitathat delineates the primary categories of damage. bThe Sages taughtin a ibaraita /i: bThree primary categoriesof damage bwere statedin the Torah bwith regard to an ox.An ox causes damage in three ways, and each is classified as a distinct primary category of damage represented by a part of the body of the ox: There is bthecategory of bGoring [ ikeren /i],literally, horn. This is referring to an ox goring a person or an animal and causing damage. bAndthere is bthecategory of bEating [ ishen /i],literally, tooth. This is referring to one’s ox causing damage by consuming another person’s produce. bAndthere is bthecategory of bTrampling [ iregel /i],literally, foot. This is referring to an ox trampling another person’s belongings and causing damage. These are classified as primary categories because they are mentioned explicitly in the Torah.,The Gemara elaborates: bFrom where do wederive the primary category of bGoring?The source is bas the Sages taughtin a ibaraita /i: The verse states: “And bifan ox bgoresa man or a woman” (Exodus 21:28); and bgoring isperformed bonlywith ba horn, as it is stated: “And Zedekiah, son of Chenaanah, made himself horns of iron, and said: So says the Lord: With these shall you gore the Arameans,until they are consumed” (I Kings 22:11). bAndthe verse also bstates: “His firstborn bull, majesty is his, and his horns are the horns of the wild ox; with them he shall gore the nations”(Deuteronomy 33:17).,The Gemara interrupts its citation of the ibaraitaand asks: bWhatis the purpose of citing the additional verse introduced with the term: bAndthe verse also bstates?The Gemara answers: bAnd if you would saythat the first verse cited is not a legitimate source as it is a verse from the Prophets, and bwe do not derive Torah matters from the texts of the tradition,i.e., Prophets and Writings, bcomeand bhearproof from the Torah: b“His firstborn bull, majesty is his.” /b,The Gemara rejects the possibility that the reason a second verse was cited is that the primary category of Goring cannot be derived from a verse in the Prophets: bBut is thisa halakhic bderivation? It is a mere disclosure of the matter, that goring isperformed bwith a horn.A verse in the Prophets can certainly serve as a source for that disclosure., bRather,the reason the ibaraitacites a second verse is blest you say,based on the first verse, that bwhen the Merciful One distinguishes betweenliability for damage caused by ban innocuousox, for which the owner is liable to pay half of the damages for the first three times that it gores, bandliability for damage caused by ba forewarnedox, which already gored three times and whose owner was cautioned to prevent the ox from goring, for which he is liable to pay the full damages, bthat statementapplies only to damage caused bwith a detachedhorn, like the horn of Zedekiah described in the verse, e.g., if an animal held a detached horn in its mouth and caused damage with it; bbutfor damage that an ox caused bwitha horn battachedto its head, bsaythat in ballcases the legal status of the ox bisthat of ba forewarnedox and its owner is liable to pay for all of the damage.,Therefore, the ibaraitasays: bComeand bheara proof from another verse: b“His firstborn bull, majesty is his,and his horns are the horns of the wild ox; with them he shall gore the nations,” where the reference is to a horn attached to the ox’s head. Evidently, when an ox gores with its own horns there is a distinction between an innocuous ox and a forewarned ox.,The Gemara resumes its citation of the ibaraita /i: bWhat is a subcategory of Goring?It includes any action that an ox performs with its body with the objective of inflicting damage: bPushing [ inegifa /i], biting, crouchingupon items with the objective of inflicting damage, band kicking. /b,The Gemara asks: bWhat is differentabout bgoring that it is characterizedas ba primary categoryof damage, bas it is writtenexplicitly in the verse: “And bifan ox bgoresa man or a woman” (Exodus 21:28); accordingly, inegifa /ishould balsobe characterized as a primary category, bas it is written: “Ifone man’s ox bhurts [ iyiggof]the ox of another” (Exodus 21:35)? The Gemara answers: bThis inegifa /imentioned in the verse, bisactually a reference to bgoring, as it is taughtin a ibaraitathat the verses states: “And if one man’s ox hurts [ iyiggof] the ox of another…or if it is known that the ox was a goring ox in time past” (Exodus 21:35–36). The verse bbeganits description of the case bwiththe term inegifaandit bconcluded withthe term bgoring to say to youthat in this context the two terms describe the same action: bThisaction bis inegifa /iand bthissame action bis goring. /b,The Gemara asks: If the two terms are interchangeable, bwhat is different with regard toan ox goring ba person that it is written:“And bifan ox bgoresa man or a woman” (Exodus 21:28), band what is different with regard toan ox goring ban animal that it is written: “Ifone man’s ox bhurts [ iyiggof]the ox of another” (Exodus 21:35)?,The Gemara explains: With regard to ba person, who hasthe bingenuityto defend himself and is not easily injured, bit is written: “Ifan ox bgores,”a term indicating an attack of greater force. With regard to ban animal, which does not havethe bingenuityto defend itself and is more easily injured, bit is written: “Ifan ox bhurts [ iyiggof],”a term indicating an attack of lesser force. The term iyiggofis related to the term imagefa /i, meaning plague. The Torah employs that term with regard to the goring of an animal to indicate that when an animal is gored, regardless of the force of the blow, it will likely result in its death., bAndthe Torah’s use of these terms bteaches us a matter in passing:Because the effort required for the ox to gore a person to death is greater than the effort required for the ox to gore an animal to death, the ihalakhais bthatan ox that is bforewarned with regard togoring ba person isalso bforewarned with regard to an animal. Butan ox that is bforewarned with regard to an animal is not forewarned with regard to a person. /b,The Gemara questions the classification in the ibaraitaof biting, crouching, and kicking as subcategories of Goring: Isn’t bbiting a subcategory of Eating,as the animal both eats and bites with its teeth? The Gemara answers: bNo,in cases included in the primary category of bEating, there is pleasurefor the animal binthe course of bitscausing bdamage.In bthiscase of damage caused by biting, bthere is nointrinsic bpleasurefor the animal binthe course of the bdamagethat bitcauses, as when the ox bites forcefully, the exclusive objective of the action is to cause damage.,The Gemara asks: Aren’t bcrouchingupon items band kickingitems in order to damage them each ba subcategory of Trampling,as the animal crouches by bending its legs and kicks with its feet? The Gemara answers: bNo,in cases included in the primary category of Trampling, the bdamage is commonplace,as it is caused in the course of the animal’s walking; in bthesecases of crouching and kicking, the bdamage is not commonplace,as animals do not typically kick or crouch upon utensils.,After citing the subcategories listed in the ibaraita /i, the Gemara resumes its analysis of the statement of Rav Pappa: bButwith regard to the statement bthat Rav Pappa said: There are among themsome whose subcategories bare dissimilar to them, to whichprimary category was Rav Pappa referring?, bIf we saythat his reference was bto thesesubcategories of Goring, bwhat is differentabout bGoringthat defines it as a unique primary category? What is different is bthatthe bobjectiveof the ox’s action bis to cause damage, andthe ox is byour property, andresponsibility for bits safeguarding,to prevent it from causing damage, is incumbent bupon you,its owner. In bthesesubcategories of Goring, i.e., pushing [ inegifa /i], biting, crouching, and kicking, bas well,the bobjectiveof the oxen’s actions bis to cause damage, andthe oxen are byour property, andresponsibility for btheir safeguarding,to prevent your oxen from causing damage, is incumbent bupon you. /b, bRather,it is apparent that the status of ba subcategory of Goring is likethat of the primary category of bGoring, and when Rav Pappa says:There are among them some whose subcategories are dissimilar to them, he was referring bto Eating and Trampling. /b,The Gemara asks: bWhere are Eating and Trampling writtenin the Torah that led them to be classified as primary categories? The Gemara answers: The source is bas the Sages taughtin a ibaraita /i: The verse states: “If a man causes a field or vineyard to be eaten, and he sends forth his animal, and it consumed in the field of another” (Exodus 22:4). The two parts of the verse are referring to different categories: b“And he sends forth,” this isa reference to btheprimary category of bTrampling,as sending forth results in the animal trampling another’s produce and damaging it, band likewise it states:“Happy are you that sow beside all waters bthat send forth the feet of the ox and the donkey”(Isaiah 32:20). Clearly the term “send forth” is a reference to trampling by the feet of the animal., b“And it consumed,” this isa reference to btheprimary category of bEating, and likewise it states:“And I will utterly sweep away the house of Jeroboam, bas one consumes with /b
22. Origen, Homilies On Leviticus, 8 (3rd cent. CE - 3rd cent. CE)
23. Ambrose, On Noah And The Ark, 1.2 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
abarim,mt.	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
abraham,patriarch	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
adam,curse of	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 262
adam	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 242
afterlife	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
alexandria	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 235, 238, 239, 241, 242
ambrose of milan	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238, 239
angel of death	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
antioch	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 235, 238
asceticism	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231, 235, 238, 239, 241, 242
astrology,babylonian rabbinic attitudes toward	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
babel	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 262
bildungsroman,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
bildungsroman,tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
birth	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231, 238, 239, 241, 242
bishop	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
body	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 241
cain	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 242
christ	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
christian	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231, 242
christology	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
church	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239, 241, 242
constantinople	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
darkness	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
death,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
death,tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
death	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238, 239
debate	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
devil	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238, 239
didymus,on labor and curse	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
didymus	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
dominus	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
drama	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
elihu	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
endurance	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
faith,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
faithfulness,fidelity to the law,tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
fear	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 235
forgiveness	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238
genesis rabbah,future history of israel in	Neusner (2004), The Idea of History in Rabbinic Judaism, 133
glossing,scholastic contexts	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260, 293
gregory	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 241, 242
healing	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 241
holy man	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
holy spirit	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
imperium	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
incarnation	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
innocent suffering of the just man,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
invocation of death,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84, 101
jeremiah,confession of	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
jesus	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
jews	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 242
job,book of,author	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
job,book of,epilogue	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
job,book of,legend,ancient	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
job,book of,prologue	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
job,friends	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
job,story	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
job,testament of	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 242
job,wife of	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
job	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231, 235, 238, 239, 241, 242; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
job i	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
job ii (rebellious)	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
jotapata	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
lamentation,protest,rebellion	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84, 101
leviticus rabbah,future history of israel in	Neusner (2004), The Idea of History in Rabbinic Judaism, 133
literary genres,legend	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
literary genres,tragedy	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
mazal (mazla),definition of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
mazal (mazla),of animals and plants	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
mazal (mazla),transformation of the meaning of,in fourth-century babylonia	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
milan	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238
military discourse	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
misfortune,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84, 101
misfortune	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
monastery	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228
monk	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228
moral	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 241
moses	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
noah,name	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
non-literal interpretation,chrysostom and didymus on noah	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
non-literal interpretation,chrysostom and origen on bread	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260
non-literal interpretation,name-interpretation,onomastic	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
origen	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 235
pain,suffering,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84, 101
pain,suffering,tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
patience,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
patriotism	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
pesiqta derab kahana,future history of israel in	Neusner (2004), The Idea of History in Rabbinic Judaism, 133
pilgrim	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
plato	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238
poor	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 239
possessio	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
prayer,supplication,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
prayer,supplication,tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
prayer	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228
prophecy	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 239
rav bibi bar abaye	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
rebellion	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231, 242
retribution,traditional doctrine	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
righteous	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231, 235
righteousness,rectitude,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
rufinus	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
saint	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
salvation	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
samuel	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
satan	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 235, 242
scripture	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 228, 231
seruitium	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
sheol	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84, 101
sin,disobedience	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
souls	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
speeches	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
suffering	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235, 238, 242
suicide	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254
talmud,babylonian,anonymous portions of,xi	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 196
theodore of mopsuestia	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235
theology	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 254; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
tobit,story	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
translation	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
tree,of knowledge of good and evil'	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
trials,provocations,job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84
tribulation	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
voice	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 241
wisdom,traditional	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
witch,of endor	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231
yhwh,in job	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83, 84, 101
yhwh,in tobit	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 101
zeno of verona	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 238, 239
zophar	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83