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Tiresias: The Ancient Mediterranean Religions Source Database



6303
Hebrew Bible, Proverbs, 23.22


שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ׃Hearken unto thy father that begot thee, And despise not thy mother when she is old.


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

20 results
1. Hebrew Bible, Deuteronomy, 7.7, 10.15, 31.19, 31.21, 31.26, 32.1, 32.46 (9th cent. BCE - 3rd cent. BCE)

7.7. לֹא מֵרֻבְּכֶם מִכָּל־הָעַמִּים חָשַׁק יְהוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי־אַתֶּם הַמְעַט מִכָּל־הָעַמִּים׃ 10.15. רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.21. וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃ 31.26. לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 32.46. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 7.7. The LORD did not set His love upon you, nor choose you, because ye were more in number than any people—for ye were the fewest of all peoples—" 10.15. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day." 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 31.21. then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’" 31.26. ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee." 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth." 32.46. he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law."
2. Hebrew Bible, Genesis, 49.2 (9th cent. BCE - 3rd cent. BCE)

49.2. מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶךְ׃ 49.2. הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם׃ 49.2. Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father."
3. Hebrew Bible, Hosea, 3.1 (9th cent. BCE - 3rd cent. BCE)

3.1. וַיֹּאמֶר יְהוָה אֵלַי עוֹד לֵךְ אֱ‍הַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים׃ 3.1. And the LORD said unto me: ‘Go yet, love a woman beloved of her friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins."
4. Hebrew Bible, Proverbs, 4.10, 5.7, 7.24, 11.24, 13.7, 14.20, 23.6-23.7, 23.19, 23.23-23.25, 23.31-23.34 (9th cent. BCE - 3rd cent. BCE)

5.7. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 7.24. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְהַקְשִׁיבוּ לְאִמְרֵי־פִי׃ 11.24. יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד וְחוֹשֵׂךְ מִיֹּשֶׁר אַךְ־לְמַחְסוֹר׃ 13.7. יֵשׁ מִתְעַשֵּׁר וְאֵין כֹּל מִתְרוֹשֵׁשׁ וְהוֹן רָב׃ 23.6. אַל־תִּלְחַם אֶת־לֶחֶם רַע עָיִן וְאַל־תתאו [תִּתְאָיו] לְמַטְעַמֹּתָיו׃ 23.7. כִּי כְּמוֹ־שָׁעַר בְּנַפְשׁוֹ כֶּן־הוּא אֱכֹל וּשְׁתֵה יֹאמַר לָךְ וְלִבּוֹ בַּל־עִמָּךְ׃ 23.19. שְׁמַע־אַתָּה בְנִי וַחֲכָם וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ׃ 23.23. אֱמֶת קְנֵה וְאַל־תִּמְכֹּר חָכְמָה וּמוּסָר וּבִינָה׃ 23.24. גול [גִּיל] יגול [יָגִיל] אֲבִי צַדִּיק יולד [וְיוֹלֵד] חָכָם וישמח־[יִשְׂמַח־] בּוֹ׃ 23.25. יִשְׂמַח־אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ׃ 23.31. אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃ 23.32. אַחֲרִיתוֹ כְּנָחָשׁ יִשָּׁךְ וּכְצִפְעֹנִי יַפְרִשׁ׃ 23.33. עֵינֶיךָ יִרְאוּ זָרוֹת וְלִבְּךָ יְדַבֵּר תַּהְפֻּכוֹת׃ 23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many." 5.7. Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth." 7.24. Now therefore, O ye children, hearken unto me, And attend to the words of my mouth." 11.24. There is that scattereth, and yet increaseth; And there is that withholdeth more than is meet, but it tendeth only to want." 13.7. There is that pretendeth himself rich, yet hath nothing; There is that pretendeth himself poor, yet hath great wealth." 14.20. The poor is hated even of his own neighbour; But the rich hath many friends. ." 23.6. Eat thou not the bread of him that hath an evil eye, Neither desire thou his dainties;" 23.7. For as one that hath reckoned within himself, so is he: ‘Eat and drink’, saith he to thee; But his heart is not with thee." 23.19. Hear thou, my son, and be wise, And guide thy heart in the way." 23.23. Buy the truth, and sell it not; also wisdom, and instruction, and understanding." 23.24. The father of the righteous will greatly rejoice; and he that begetteth a wise child will have joy of him." 23.25. Let thy father and thy mother be glad, and let her that bore thee rejoice." 23.31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;" 23.32. At the last it biteth like a serpent, and stingeth like a basilisk." 23.33. Thine eyes shall behold strange things, and thy heart shall utter confused things." 23.34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast."
5. Hebrew Bible, Psalms, 119.26, 119.126 (9th cent. BCE - 3rd cent. BCE)

119.26. דְּרָכַי סִפַּרְתִּי וַתַּעֲנֵנִי לַמְּדֵנִי חֻקֶּיךָ׃ 119.126. עֵת לַעֲשׂוֹת לַיהוָה הֵפֵרוּ תּוֹרָתֶךָ׃ 119.26. I told of my ways, and Thou didst answer me; teach me Thy statutes." 119.126. It is time for the LORD to work; They have made void Thy law."
6. Hebrew Bible, Ruth, 2.4 (9th cent. BCE - 3rd cent. BCE)

2.4. וְהִנֵּה־בֹעַז בָּא מִבֵּית לֶחֶם וַיֹּאמֶר לַקּוֹצְרִים יְהוָה עִמָּכֶם וַיֹּאמְרוּ לוֹ יְבָרֶכְךָ יְהוָה׃ 2.4. And, behold, Boaz came from Beth-lehem, and said unto the reapers: ‘The LORD be with you.’ And they answered him: ‘The LORD bless thee.’"
7. Hebrew Bible, 1 Samuel, 1.1 (8th cent. BCE - 5th cent. BCE)

1.1. וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־יְהוָה וּבָכֹה תִבְכֶּה׃ 1.1. וַיְהִי אִישׁ אֶחָד מִן־הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן־יְרֹחָם בֶּן־אֱלִיהוּא בֶּן־תֹּחוּ בֶן־צוּף אֶפְרָתִי׃ 1.1. Now there was a certain man of Ramatayim-żofim, in mount Efrayim, and his name was Elqana, the son of Yeroĥam, the son of Elihu the son of Toĥu, the son of Żuf, an Efratite:"
8. Hebrew Bible, Jeremiah, 12.7, 17.23 (8th cent. BCE - 5th cent. BCE)

12.7. עָזַבְתִּי אֶת־בֵּיתִי נָטַשְׁתִּי אֶת־נַחֲלָתִי נָתַתִּי אֶת־יְדִדוּת נַפְשִׁי בְּכַף אֹיְבֶיהָ׃ 17.23. וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שומע [שְׁמוֹעַ] וּלְבִלְתִּי קַחַת מוּסָר׃ 12.7. I have forsaken My house, I have cast off My heritage; I have given the dearly beloved of My soul Into the hand of her enemies." 17.23. but they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction."
9. Hebrew Bible, Judges, 6.12 (8th cent. BCE - 5th cent. BCE)

6.12. וַיֵּרָא אֵלָיו מַלְּאַךְ יְהוָה וַיֹּאמֶר אֵלָיו יְהוָה עִמְּךָ גִּבּוֹר הֶחָיִל׃ 6.12. And the angel of the Lord appeared to him, and said to him, The Lord is with thee, thou mighty man of valour."
10. Hebrew Bible, Ecclesiastes, 6.2 (5th cent. BCE - 2nd cent. BCE)

6.2. אִישׁ אֲשֶׁר יִתֶּן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְכָבוֹד וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר־יִתְאַוֶּה וְלֹא־יַשְׁלִיטֶנּוּ הָאֱלֹהִים לֶאֱכֹל מִמֶּנּוּ כִּי אִישׁ נָכְרִי יֹאכֲלֶנּוּ זֶה הֶבֶל וָחֳלִי רָע הוּא׃ 6.2. a man to whom God giveth riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it; this is vanity, and it is an evil disease."
11. Anon., 1 Enoch, 85.2, 91.3-91.4, 94.1 (3rd cent. BCE - 2nd cent. BCE)

91.3. And he spake unto all the children of righteousness and said: 91.4. Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.
12. Septuagint, Ecclesiasticus (Siracides), 6.23, 24.11, 31.22 (2nd cent. BCE - 2nd cent. BCE)

24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you.
13. Septuagint, Judith, 9.4 (2nd cent. BCE - 0th cent. CE)

9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
14. Septuagint, Wisdom of Solomon, 6.11 (2nd cent. BCE - 1st cent. BCE)

6.11. Therefore set your desire on my words;long for them, and you will be instructed.
15. Septuagint, 3 Maccabees, 6.11 (2nd cent. BCE - 2nd cent. BCE)

6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'
16. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)

9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”"
17. New Testament, Romans, 11.28 (1st cent. CE - 1st cent. CE)

11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake.
18. Palestinian Talmud, Berachot, 9.5 (2nd cent. CE - 5th cent. CE)

19. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

64a. אם כן ביטלת תורת עירוב מאותו מבוי,דמערבי יאמרו עירוב מועיל במקום נכרי דמכרזינן,אכרזתא לדרדקי,אלא אמר רבא ליזיל חד מינייהו ליקרב ליה ולשאול מיניה דוכתא ולינח ביה מידי דהוה ליה כשכירו ולקיטו ואמר רב יהודה אמר שמואל אפילו שכירו ואפילו לקיטו נותן עירובו ודיו,אמר ליה אביי לרב יוסף היו שם חמשה שכירו וה' לקיטו מהו אמר ליה אם אמרו שכירו ולקיטו להקל יאמרו שכירו ולקיטו להחמיר,גופא אמר רב יהודה אמר שמואל אפילו שכירו ואפי' לקיטו נותן עירובו ודיו אמר רב נחמן כמה מעליא הא שמעתא,אמר רב יהודה אמר שמואל שתה רביעית יין אל יורה אמר רב נחמן לא מעליא הא שמעתא דהא אנא כל כמה דלא שתינא רביעתא דחמרא לא צילא דעתאי,אמר ליה רבא מאי טעמא אמר מר הכי האמר ר' אחא בר חנינא מאי דכתיב (משלי כט, ג) ורועה זונות יאבד הון כל האומר שמועה זו נאה וזו אינה נאה מאבד הונה של תורה אמר ליה הדרי בי,אמר רבה בר רב הונא שתוי אל יתפלל ואם התפלל תפלתו תפלה שיכור אל יתפלל ואם התפלל תפלתו תועבה,היכי דמי שתוי והיכי דמי שיכור כי הא דרבי אבא בר שומני ורב מנשיא בר ירמיה מגיפתי הוו קא מפטרי מהדדי אמעברא דנהר יופטי אמרו כל חד מינן לימא מילתא דלא שמיע לחבריה דאמר מרי בר רב הונא לא יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרו,פתח חד ואמר היכי דמי שתוי והיכי דמי שיכור שתוי כל שיכול לדבר לפני המלך שיכור כל שאינו יכול לדבר לפני המלך,פתח אידך ואמר המחזיק בנכסי הגר מה יעשה ויתקיימו בידו יקח בהן ספר תורה אמר רב ששת: אפילו 64a. bIf so, you have abolishedthe halakhic bcategory of ieiruvfrom that alleyway.Since from a halakhic perspective it is considered as though only one person lives in that alleyway, there is no need for an ieiruv /i. Consequently, when the residents carry in it without an ieiruv /i, observers will mistakenly think that it is permitted to carry in an alleyway even without an ieiruv /i.,Rav Huna, son of Rav Yehoshua, replied: It is required bthat they establish an ieiruv /ianyway, as a reminder of the laws of ieiruvin /i, even though it serves no halakhic purpose. Rava retorted that this in turn results in a different problem: Observers will then bsaythat ban ieiruvis effectiveeven bin the place of a gentile,even if he does not rent out his domain, which is against the ihalakha /i. He replied: bWe make an announcementto the effect that they are not carrying because of the ieiruv /i, and that it only serves as a reminder.,Rava rejected this option as well: Can we make ban announcement for the children?Even if it is assured that all adults present will hear the announcement, how will the children, who do not hear or understand the announcement, know the ihalakhalater in life? Recalling that their fathers established an ieiruvin this alleyway, they will think that an ieiruvis effective even in the place of a gentile. Therefore, one cannot rely on Abaye’s solution., bRather, Rava saidthat the gentile’s Jewish neighbors should proceed as follows: bLet one of them go and become friendly withthe gentile, band ask himfor permission to make use of ba placein his domain, band set something down there, thus becoming likethe gentile’s bhired laborer or harvester. And Rav Yehuda saidthat bShmuel said:Not only can the gentile himself rent out his domain for the purpose of an ieiruv /i, but beven his hired laborer, and even his harvester,if he is a Jew, bmayrent out the space and bcontribute to the ieiruv /ion his behalf, band this is enough. /b, bAbaye said to Rav Yosef: If there were five hired laborers or five harvesters there, what isthe ihalakha /i? Does the presence of more than one of these, if they are all Jews, entail a stringency, such that they are all required to join in the ieiruvor that they are all required to rent out his domain? Rav Yosef bsaid to him: Ifthe Sages bsaidthat the gentile’s bhired laborer or harvesterstands in his place bas a leniency, would they say that his hired laborer or harvesterstands in his place bas a stringency?This law was stated only as a leniency with regard to the laws of renting for the purpose of an ieiruv /i, not in order to introduce more stringencies.,The Gemara proceeds to examine the ruling cited in the course of the previous discussion. Returning to bthe matter itself, Rav Yehuda saidthat bShmuel said: Eventhe gentile’s bhired laborer, and even his harvester, may contribute to the ieiruv /iin his stead, band this is enough. Rav Naḥman said: How excellent is this ihalakha /i.Even Rav Naḥman agreed with this statement, and viewed it as correct and substantiated.,However, Rav Naḥman did not give his approval to all of Rav Yehuda’s rulings, as bRav Yehuda saidthat bShmuel said: If one drank a quarter-ilog bof wine, he may not issue ahalakhic bruling,as the wine is liable to confuse his thinking. With regard to this second statement, bRav Naḥman said: This ihalakhais not excellent, asconcerning bmyself, as long as I have not drunk a quarter-ilog bof wine, my mind is not clear.It is only after drinking wine that I can issue appropriate rulings., bRava said toRav Naḥman: bWhat is the reasonthat bthe Master said this,making a statement that praises one ihalakhaand disparages another? bDidn’t Rabbi Aḥa bar Ḥanina say: What isthe meaning of that bwhich is written: “But he who keeps company with prostitutes[izonot/b] bwastes his fortune”(Proverbs 29:3)? It alludes to the following: bAnyone who says: This teaching is pleasant[izo na’a/b] bbut this is not pleasant, loses the fortune of Torah.It is not in keeping with the honor of Torah to make such evaluations. Rav Naḥman bsaid to him: I retract,and I will no longer make such comments concerning words of Torah.,On the topic of drinking wine, bRabba bar Rav Huna said: One who has drunkwine bmust not pray, but if henonetheless bprayed, his prayer is a prayer,i.e., he has fulfilled his obligation. On the other hand, bone who is intoxicatedwith wine bmust not pray, and if he prayed, his prayer is an abomination. /b,The Gemara poses a question: bWhat are the circumstancesin which a person is considered bone who has drunkwine; band what are the circumstancesin which a person is considered bone who is intoxicatedwith wine? The Gemara answers that one can learn this from bthe followingevent: bAs Rabbi Abba bar Shumni and Rav Menashya bar Yirmeya from Gifti were taking leave of each other at the ford of the Yofti River, they said: Let each one of us say something that his fellowscholar bhas notyet bheard, for Mari bar Rav Huna said: A person must take leave of his fellow only in the midst ofa discussion of ba matter of ihalakha /i, as due to this he will remember him. /b, bOneof them bopenedthe discussion band said: What are the circumstanceswhere a person is considered bone who has drunkwine, band what are the circumstanceswhere a person is considered bone who is intoxicatedwith wine? bOne who has drunkwine refers to banyonewho has drunk wine but whose mind remains clear enough bthat he is able to talk in the presence of a king. One who is intoxicatedrefers to banyonewho is so disoriented by the wine he has drunk bthat he is not able to talk in the presence of a king. /b, bThe other onethen bopeneda different discussion band said:With regard to bone who took possession of a convert’s property, what should he do so that it remains in his hands?The property of a convert who died without children is regarded as ownerless, and is acquired by the first person to perform a valid act of acquisition upon it. Since in this case the one who took possession of the property did not acquire it through his own labor, his ownership is tenuous, and he is liable to lose it unless he uses it for the purpose of a mitzva. One in this situation bshould buy a Torah scroll withpart of the revenue, and by the merit of this act, he will retain the rest. bRav Sheshet said: Even /b
20. Anon., 4 Ezra, 8.19, 9.30

8.19. Therefore hear my voice, and understand my words, and I will speak before thee." The beginning of the words of Ezra's prayer, before he was taken up. He said: 9.30. and thou didst say, `Hear me, O Israel, and give heed to my words, O descendants of Jacob.


Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 243
abimelech/ebed-melech Allison, 4 Baruch (2018) 243
abraham Stuckenbruck, 1 Enoch 91-108 (2007) 165
amidah (jewish daily prayer) Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 36
amoraic midrashim Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
angel Allison, 4 Baruch (2018) 243
bar kokhba revolt, failure of Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 37
beloved ones, enochs addressees Stuckenbruck, 1 Enoch 91-108 (2007) 165
bible (hebrew bible and/or new testament) Damm, Religions and Education in Antiquity (2018) 36
children/offspring, as addressees Stuckenbruck, 1 Enoch 91-108 (2007) 165
cosmos Stuckenbruck, 1 Enoch 91-108 (2007) 165
covenant Stuckenbruck, 1 Enoch 91-108 (2007) 165
destruction of the second temple Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 36
destruction of the second templereactions to Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 37
divine name Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 169
ecclesiastes rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
education, pedagogy Damm, Religions and Education in Antiquity (2018) 36
eliezer Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
elihu Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52; Stuckenbruck, 1 Enoch 91-108 (2007) 165
elkanah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
ephradite Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
esther rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
ethical education, in book of proverbs Damm, Religions and Education in Antiquity (2018) 36
ethical education, judaism Damm, Religions and Education in Antiquity (2018) 36
genesis rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
god, lack of display of his power Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 37, 169
god, name Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 36, 37
god, old man Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 169
god, powerless Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 37
god Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
heavens Stuckenbruck, 1 Enoch 91-108 (2007) 165
hillel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
instruction/teaching, in testamentary literature Stuckenbruck, 1 Enoch 91-108 (2007) 165
instruction/teaching, wisdom/sapiential Stuckenbruck, 1 Enoch 91-108 (2007) 165
instruction/teaching Stuckenbruck, 1 Enoch 91-108 (2007) 165
irony/ironical Stuckenbruck, 1 Enoch 91-108 (2007) 165
job Stuckenbruck, 1 Enoch 91-108 (2007) 165
judaism Damm, Religions and Education in Antiquity (2018) 36
lamentations rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
leviticus rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
love, of righteousness/uprightness Stuckenbruck, 1 Enoch 91-108 (2007) 165
marriage Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
mekhilta Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
midrash on psalms Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
midrash on the prophets Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
midrash samuel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
midrash tanhumah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
minim Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 36
mouth Stuckenbruck, 1 Enoch 91-108 (2007) 165
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49, 52
nebuchadnezzar Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
pesiqta de-rab kahana Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
pesiqta rabbati Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
petitions / prayers Stuckenbruck, 1 Enoch 91-108 (2007) 165
prophetic Stuckenbruck, 1 Enoch 91-108 (2007) 165
prophets, jewish, educational methods in Damm, Religions and Education in Antiquity (2018) 36
prophets, jewish, proverb genre in Damm, Religions and Education in Antiquity (2018) 36
prophets, jewish, proverbs, book of Damm, Religions and Education in Antiquity (2018) 36
prophets Stuckenbruck, 1 Enoch 91-108 (2007) 165
proverbs Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
psalter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
rabbi aqiva Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 169
rabbi nathan of rome Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 169
ramathaim-zophim Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
roman empire, accused of blasphemy Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 169
ruth rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
samuel (biblical) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
samuel bar isaac Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
scroll of the pious Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
sectarian Stuckenbruck, 1 Enoch 91-108 (2007) 165
shakespeare, william Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 169
short recension of 4 baruch Allison, 4 Baruch (2018) 243
sifre deuteronomy Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
sifre numbers Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
simeon bar laqish Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
simeon bar yohai Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
song of songs rabbah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
talmud, babylonian Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
talmud of the land of israel Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
tannaitic midrashim Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
testamentary Stuckenbruck, 1 Enoch 91-108 (2007) 165
tiberias Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
torah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52; Damm, Religions and Education in Antiquity (2018) 36
tosefta Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
wicked Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49
wife Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
wisdom, wisdom literature, educational method' Damm, Religions and Education in Antiquity (2018) 36
wisdom, wisdom literature Damm, Religions and Education in Antiquity (2018) 36
wisdom Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 49; Stuckenbruck, 1 Enoch 91-108 (2007) 165
yehoshua bar gezura Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
yonah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
yose b. abbun (abin) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
zeira Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
zippori Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52
zuph Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 52