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Tiresias: The Ancient Mediterranean Religions Source Database



6305
Hebrew Bible, Ruth, 1.21


אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי יְהוָה לָמָּה תִקְרֶאנָה לִי נָעֳמִי וַיהוָה עָנָה בִי וְשַׁדַּי הֵרַע לִי׃I went out full, and the LORD hath brought me back home empty; why call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?’


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

21 results
1. Hebrew Bible, Deuteronomy, 6.15 (9th cent. BCE - 3rd cent. BCE)

6.15. כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃ 6.15. for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth."
2. Hebrew Bible, Esther, 1.12 (9th cent. BCE - 3rd cent. BCE)

1.12. וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃ 1.12. But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him."
3. Hebrew Bible, Exodus, 32.10 (9th cent. BCE - 3rd cent. BCE)

32.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’"
4. Hebrew Bible, Genesis, 40.2 (9th cent. BCE - 3rd cent. BCE)

40.2. וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי יוֹם הֻלֶּדֶת אֶת־פַּרְעֹה וַיַּעַשׂ מִשְׁתֶּה לְכָל־עֲבָדָיו וַיִּשָּׂא אֶת־רֹאשׁ שַׂר הַמַּשְׁקִים וְאֶת־רֹאשׁ שַׂר הָאֹפִים בְּתוֹךְ עֲבָדָיו׃ 40.2. וַיִּקְצֹף פַּרְעֹה עַל שְׁנֵי סָרִיסָיו עַל שַׂר הַמַּשְׁקִים וְעַל שַׂר הָאוֹפִים׃ 40.2. And Pharaoh was wroth against his two officers, against the chief of the butlers, and against the chief of the bakers."
5. Hebrew Bible, Leviticus, 19.17 (9th cent. BCE - 3rd cent. BCE)

19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him."
6. Hebrew Bible, Numbers, 11.1, 24.10 (9th cent. BCE - 3rd cent. BCE)

11.1. וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהוָה וַיִּשְׁמַע יְהוָה וַיִּחַר אַפּוֹ וַתִּבְעַר־בָּם אֵשׁ יְהוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה׃ 11.1. וַיִּשְׁמַע מֹשֶׁה אֶת־הָעָם בֹּכֶה לְמִשְׁפְּחֹתָיו אִישׁ לְפֶתַח אָהֳלוֹ וַיִּחַר־אַף יְהוָה מְאֹד וּבְעֵינֵי מֹשֶׁה רָע׃ 11.1. And the people were as murmurers, speaking evil in the ears of the LORD; and when the LORD heard it, His anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp." 24.10. And Balak’s anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam: ‘I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times."
7. Hebrew Bible, Proverbs, 16.14 (9th cent. BCE - 3rd cent. BCE)

16.14. חֲמַת־מֶלֶךְ מַלְאֲכֵי־מָוֶת וְאִישׁ חָכָם יְכַפְּרֶנָּה׃ 16.14. The wrath of a king is as messengers of death; But a wise man will pacify it."
8. Hebrew Bible, 1 Samuel, 20.30 (8th cent. BCE - 5th cent. BCE)

20.30. Then Sha᾽ul’s anger burned against Yehonatan, and he said to him, Thou perverse and rebellious son, do not I know that thou hast chosen the son of Yishay to thine own disgrace, and to the disgrace of thy mother’s nakedness?"
9. Hebrew Bible, 2 Samuel, 12.25 (8th cent. BCE - 5th cent. BCE)

12.25. וַיִּשְׁלַח בְּיַד נָתָן הַנָּבִיא וַיִּקְרָא אֶת־שְׁמוֹ יְדִידְיָהּ בַּעֲבוּר יְהוָה׃ 12.25. And he sent by the hand of Natan the prophet; and he called his name Yedidya, for the Lord’s sake."
10. Hebrew Bible, Jeremiah, 35.16 (8th cent. BCE - 5th cent. BCE)

35.16. כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃ 35.16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;"
11. Hebrew Bible, Ezekiel, 12.12, 16.43 (6th cent. BCE - 5th cent. BCE)

12.12. וְהַנָּשִׂיא אֲשֶׁר־בְּתוֹכָם אֶל־כָּתֵף יִשָּׂא בָּעֲלָטָה וְיֵצֵא בַּקִּיר יַחְתְּרוּ לְהוֹצִיא בוֹ פָּנָיו יְכַסֶּה יַעַן אֲשֶׁר לֹא־יִרְאֶה לַעַיִן הוּא אֶת־הָאָרֶץ׃ 16.43. יַעַן אֲשֶׁר לֹא־זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרַיִךְ וַתִּרְגְּזִי־לִי בְּכָל־אֵלֶּה וְגַם־אֲנִי הֵא דַּרְכֵּךְ בְּרֹאשׁ נָתַתִּי נְאֻם אֲדֹנָי יְהוִה וְלֹא עשיתי [עָשִׂית] אֶת־הַזִּמָּה עַל כָּל־תּוֹעֲבֹתָיִךְ׃ 12.12. And the prince that is among them shall bear upon his shoulder, and go forth in the darkness; they shall dig through the wall to carry out thereby; he shall cover his face, that he see not the ground with his eyes." 16.43. Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; lo, therefore I also will bring thy way upon thy head, saith the Lord GOD; or hast thou not committed this lewdness above all thine abominations?"
12. Hebrew Bible, Ezra, 10.3 (5th cent. BCE - 4th cent. BCE)

10.3. וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃ 10.3. וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃ 10.3. Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law."
13. Herodotus, Histories, 3.32, 3.34, 7.11, 7.210 (5th cent. BCE - 5th cent. BCE)

3.32. There are two tales of her death, as there are of the death of Smerdis. The Greeks say that Cambyses had set a lion cub to fight a puppy, and that this woman was watching too; and that as the puppy was losing, its brother broke its leash and came to help, and the two dogs together got the better of the cub. ,Cambyses, they say, was pleased with the sight, but the woman wept as she sat by. Cambyses perceiving it asked why she wept, and she said that when she saw the puppy help its brother she had wept, recalling Smerdis and knowing that there would be no avenger for him. ,For saying this, according to the Greek story, she was killed by Cambyses. But the Egyptian tale is that as the two sat at table the woman took a lettuce and plucked off the leaves, then asked her husband whether he preferred the look of it with or without leaves. “With the leaves,” he said; whereupon she answered: ,“Yet you have stripped Cyrus' house as bare as this lettuce.” Angered at this, they say, he sprang upon her, who was great with child, and she miscarried and died of the hurt he gave her. 3.34. I will now relate his mad dealings with the rest of Persia . He said, as they report, to Prexaspes—whom he held in particular honor, who brought him all his messages, whose son held the very honorable office of Cambyses' cup-bearer—thus, I say, he spoke to Prexaspes: ,“What manner of man, Prexaspes, do the Persians think me to be, and how do they speak of me?” “Sire,” said Prexaspes, “for all else they greatly praise you, but they say that you love wine too well.” ,So he reported of the Persians. The king angrily replied: “If the Persians now say that it is my fondness for wine that drives me to frenzy and madness, then it would seem that their former saying also was a lie.” ,For it is said that before this, while some Persians and Croesus were sitting with him, Cambyses asked what manner of man they thought him to be in comparison with Cyrus his father; and they answered, “Cambyses was the better man; for he had all of Cyrus' possessions and had won Egypt and the sea besides.” ,So said the Persians; but Croesus, who was present, and was dissatisfied with their judgment, spoke thus to Cambyses: “To me, son of Cyrus, you do not seem to be the equal of your father; for you have as yet no son such as he left after him in you.” This pleased Cambyses, and he praised Croesus' judgment. 7.11. Thus spoke Artabanus. Xerxes answered angrily, “Artabanus, you are my father's brother; that will save you from receiving the fitting reward of foolish words. But for your cowardly lack of spirit I lay upon you this disgrace, that you will not go with me and my army against Hellas, but will stay here with the women; I myself will accomplish all that I have said, with no help from you. ,May I not be the son of Darius son of Hystaspes son of Arsames son of Ariaramnes son of Teispes son of Cyrus son of Cambyses son of Teispes son of Achaemenes, if I do not have vengeance on the Athenians; I well know that if we remain at peace they will not; they will assuredly invade our country, if we may infer from what they have done already, for they burnt Sardis and marched into Asia. ,It is not possible for either of us to turn back: to do or to suffer is our task, so that what is ours be under the Greeks, or what is theirs under the Persians; there is no middle way in our quarrel. ,Honor then demands that we avenge ourselves for what has been done to us; thus will I learn what is this evil that will befall me when I march against these Greeks—men that even Pelops the Phrygian, the slave of my forefathers, did so utterly subdue that to this day they and their country are called by the name of their conqueror.” 7.210. He let four days go by, expecting them to run away at any minute. They did not leave, and it seemed to him that they stayed out of folly and lack of due respect. On the fifth day he became angry and sent the Medes and Cissians against them, bidding them take them prisoner and bring them into his presence. ,The Medes bore down upon the Hellenes and attacked. Many fell, but others attacked in turn, and they made it clear to everyone, especially to the king himself, that among so many people there were few real men. The battle lasted all day.
14. Sophocles, Oedipus The King, 411, 699, 855, 1274 (5th cent. BCE - 5th cent. BCE)

15. Dead Sea Scrolls, Damascus Covenant, 6.20 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.20 (2nd cent. BCE - 1st cent. CE)

17. Hebrew Bible, Daniel, 3.13, 3.19 (2nd cent. BCE - 2nd cent. BCE)

3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king." 3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated."
18. Septuagint, 2 Maccabees, 7.39 (2nd cent. BCE - 2nd cent. BCE)

7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.'
19. Septuagint, 4 Maccabees, 8.2, 8.9 (2nd cent. BCE - 2nd cent. BCE)

8.2. For when the tyrant was conspicuously defeated in his first attempt, being unable to compel an aged man to eat defiling foods, then in violent rage he commanded that others of the Hebrew captives be brought, and that any who ate defiling food should be freed after eating, but if any were to refuse, these should be tortured even more cruelly. 8.9. But if by disobedience you rouse my anger, you will compel me to destroy each and every one of you with dreadful punishments through tortures.
20. Septuagint, 3 Maccabees, 3.1, 5.1, 5.30 (2nd cent. BCE - 2nd cent. BCE)

3.1. When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means. 3.1. And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance. 5.1. Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants 5.1. Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations.
21. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

10b. מלאכת מחשבת אסרה תורה ומלאכת מחשבת לא כתיבא:,חגיגות: מיכתב כתיבן לא צריכא לכדאמר ליה רב פפא לאביי ממאי דהאי וחגותם אותו חג לה' זביחה דלמא חוגו חגא קאמר רחמנא,אלא מעתה דכתיב (שמות ה, א) ויחוגו לי במדבר הכי נמי דחוגו חגא הוא וכי תימא הכי נמי והכתיב (שמות י, כה) ויאמר משה גם אתה תתן בידינו זבחים ועולות,דלמא הכי קאמר רחמנא אכלו ושתו וחוגו חגא קמאי לא סלקא דעתך דכתיב (שמות כג, יח) ולא ילין חלב חגי עד בקר ואי סלקא דעתך דחוגא הוא תרבא לחגא אית ליה,ודלמא הכי קאמר רחמנא חלב הבא בזמן חג לא ילין,אלא מעתה הבא בזמן חג הוא דלא ילין הא דכל השנה כולה ילין (ויקרא ו, ב) כל הלילה עד הבקר כתיב,דלמא אי מההוא הוה אמינא ההוא לעשה כתב רחמנא האי ללאו,ללאו כתב קרא אחרינא (דברים טז, ד) ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר ודלמא לעבור עליו בשני לאוין ועשה,אלא אתיא מדבר מדבר כתיב הכא ויחוגו לי במדבר וכתיב התם (עמוס ה, כה) הזבחים ומנחה הגשתם לי במדבר מה להלן זבחים אף כאן זבחים,ומאי כהררין התלויין בשערה דברי תורה מדברי קבלה לא ילפינן:,מעילות: מיכתב כתיבן אמר רמי בר חמא לא נצרכא אלא לכדתנן השליח שעשה שליחותו בעל הבית מעל לא עשה שליחותו שליח מעל,וכי עשה שליחותו אמאי מעל וכי זה חוטא וזה מתחייב היינו כהררין התלויין בשערה,אמר רבא ומאי קושיא דלמא שאני מעילה דילפא חטא חטא מתרומה מה התם שלוחו של אדם כמותו אף כאן שלוחו של אדם כמותו,אלא אמר רבא לא נצרכא אלא לכדתניא נזכר בעל הבית ולא נזכר שליח שליח מעל שליח עניא מאי קא עביד היינו כהררין התלויין בשערה,אמר רב אשי מאי קושיא דלמא מידי דהוה אמוציא מעות הקדש לחולין,אלא אמר רב אשי לא נצרכא אלא לכדתנן נטל אבן או קורה של הקדש הרי זה לא מעל נתנה לחבירו הוא מעל וחבירו לא מעל מכדי מישקל שקלה מה לי הוא ומה לי חבירו היינו כהררין התלויין בשערה,ומאי קושיא דלמא כדשמואל דאמר שמואל הכא 10b. The Gemara answers: bThe Torah prohibitedonly planned, bcreative laboron Shabbat. An act of labor that is not intended, or whose result is unintended, or whose consequence is destructive, is not included in this category. Therefore, one who performs labor in this manner is exempt. bAndlimitation of the prohibition against bcreative labor is not writtenanywhere in the Torah with regard to the laws of Shabbat. Admittedly, this principle is written in connection with the Tabernacle, and there is an established exegetical link between the building of the Tabernacle and Shabbat. Nevertheless, as this fundamental principle concerning the ihalakhotof Shabbat does not appear explicitly, it is compared to mountains suspended by a hair.,§ The mishna taught that the ihalakhotof bFestival peace /b-offerings are like mountains suspended by a hair. The Gemara asks: But bthey are writtenin the Torah. The Gemara answers: bNo,it is bnecessaryto say this bin accordance with that which Rav Pappa said to Abaye: From whereis it derived bthat thisverse: b“And you shall celebrate it as a Festival [ iveḥagotem /i] to the Lord”(Leviticus 23:41), is referring to ban animal offering? Perhaps the Merciful One issimply bsaying: Celebrate a Festival. /b,Abaye responded: bHowever, if that is so,consider bthat it is written:“Let My people go, bthat they may hold a feast [ iveyaḥogu /i] to Me in the wilderness”(Exodus 5:1). bSo too,the meaning of this verse bis thatthey will merely bcelebrate a Festival,and not bring an offering. bAnd if you would say that isindeed bso,that this means that they should celebrate a Festival, bbut isn’t it written: “And Moses said: You must also give into our hand sacrifices and burnt- /bofferings, that we may sacrifice to the Lord our God” (Exodus 10:25)? This shows that the command is referring to offerings.,The Gemara raises a difficulty. But bperhaps this is what the Merciful One said:Slaughter animals so that you can beat, drink, and celebrate a Festival before Me,but no offerings are necessary. The Gemara answers: This bcannot enter your mind, as it is written: “The fat of My Festival feast [ iḥagi /i] shall not remain all night until the morning”(Exodus 23:18). bAnd if it enters your mindto say bthat it isreferring to a regular bFestival feastand not an offering, bdoes a Festival feast haveforbidden bfats? /b,The Gemara asks: bBut perhaps this is what the Merciful One statesin the Torah: The bfatsof gift offerings bthat are brought during a Festival may not remain all night.If so, the phrase “My Festival feast” is not referring to a type of offering at all, but to a particular time.,The Gemara answers: bHowever, if that is so,this verse indicates that it is only those fats bthat are brought during a Festival that may not remain overnight.It may be inferred from here bthatfats which are brought bthroughout the year may remain all night.But bit is writtenabout burnt-offerings: “On its firewood upon the altar ball night into the morning”(Leviticus 6:2). This shows that burnt-offerings must burn upon the altar all night.,The Gemara further asks: bPerhaps ifthis ihalakhawas derived bfrom thatverse, bI would say thatverse serves as the source bof a positive mitzva.Therefore, bthe Merciful One writes thisverse: “Shall not remain all night,” bas a prohibitionas well.,The Gemara responds. With regard bto the prohibitionagainst leaving over an offering on a Festival, banother verse was written: “Neither shall any of the flesh, which you sacrifice the first day at evening, remain all night until the morning”(Deuteronomy 16:4). The Gemara asks: bBut perhapsthe verse: “Shall not remain all night” comes to teach that one who does so bviolates two prohibitions and a positive mitzva. /b, bRather,the Gemara rejects this explanation in favor of the claim that the source for a Festival peace-offering bcomesfrom a verbal analogy between the term b“wilderness”stated here and the term: b“wilderness”stated elsewhere. bIt is written here: “They shall make an offering to Me in the wilderness”(Exodus 5:1), band it is written there: “Did you bring to Me sacrifices and offeringsforty years bin the wilderness,house of Israel?” (Amos 5:25). bJust as thereit is referring to actual banimal offerings, so too here,it is referring to banimal offerings,not merely the celebration of a Festival.,The Gemara asks: bAndin light of this verbal analogy, in bwhatway is this ihalakha blike mountains suspended by a hair?The Gemara answers: The textual evidence is not that strong, as generally bone does not derive Torah matters from texts of the tradition,i.e., Prophets and Writings. Since the prophets were not permitted to introduce new ihalakhot /i, as the Torah is the only authoritative source in that regard, this verbal analogy does not carry the same weight as a ihalakhaderived from the Torah itself.,§ The mishna taught that the details of the ihalakhotof bmisuseof consecrated property are like mountains suspended by a hair. The Gemara asks: But bthey are writtenin the Torah (Leviticus 5:14–16). bRami bar Ḥama said:This statement bis necessary only for that which we learnedin a mishna ( iMe’ila20a): With regard to ban agent who performs his agency,e.g., when a homeowner sends someone to buy an object with consecrated money and the agent does as he was instructed, bthe homeowner has misusedconsecrated property and must bring an offering for the actions of the agent performed on his behalf. However, if the agent bdid not perform his agency,but in some way acted on his own account, bthe agent has misusedconsecrated property, and he is the one obligated to bring the offering.,The Gemara explains: bAnd when he performed his agency, whyis the owner considered to have bmisusedconsecrated property? bAnd is itpossible bthat this one sins and that one is rendered liable?Since this ihalakhais counterintuitive, it is not apparent from the verses. bThis iswhat the mishna was referring to when it said that these ihalakhotare blike mountains suspended by a hair. /b, bRava said: And what isthe logical bdifficultywith this ihalakha /i? bPerhapsthe transgression of bmisuseof consecrated property bis different, as it is derivedthrough a verbal analogy from the parallel term b“sin”(Leviticus 5:6) and b“sin”(Numbers 18:9), bfromthe case of iteruma /i: Just as there,with regard to iteruma /i, the legal status of ba person’s agent is likethat of bhimself,and therefore the agent may separate iterumaon behalf of the owner of the produce, bso too here,with regard to misuse of consecrated property, the legal status of ba person’s agent is likethat of bhimself,which means that when the agent properly performs his agency the owner is liable., bRather, Rava said:The mishna’s statement with regard to mountains bis necessary only for that which is taughtin a ibaraita /i: If, after he sent an agent to use a consecrated object, bthe homeowner rememberedthat it was a consecrated item band the agent did not remember, the agent has misusedconsecrated property despite the fact that he was merely performing his agency. This is because one is liable for the misuse of consecrated property only if he acted unwittingly. In this instance, bwhat did the poor agent do?He simply performed his agency on behalf of the owner, and yet because the owner remembered about the consecrated object, the agent is liable. bThis iswhat the mishna is referring to when it says that these ihalakhotare blike mountains suspended by a hair. /b, bRav Ashi said:And bwhat isthe logical bdifficultywith this ihalakha /i? bPerhapsthis bis just as it is withregard to bone who spends consecrated money for non-sacredpurposes. Although this individual did not know that the money was consecrated, he is nevertheless obligated to bring an offering. Here too, once the owner canceled the agency upon realizing the money was consecrated, the agent unwittingly misused consecrated property, and therefore he is liable., bRather, Rav Ashi said:The mishna bis necessary only for that which we learnedin a mishna ( iMe’ila19b): If one bpicked up a consecrated stone or beam, he has not misusedconsecrated property merely by this action. However, if he bgave it to another, he has misusedconsecrated property band the otherperson bhas not misusedconsecrated property. The Gemara analyzes this case: bSince he picked it up, whatdifference bisthere bto meif bhekeeps it, band whatdifference bisthere bto meif he gives it to banother?What is the basis for the distinction between the two cases? Rather, bthis isthe case the mishna is referring to when it says that these ihalakhotare blike mountains suspended by a hair. /b,The Gemara raises a difficulty. bWhat isthe logical bdifficultywith this ihalakha /i? bPerhapsit should be explained bin accordance withthe opinion bof Shmuel, as Shmuel said: Here,this mishna is not referring to an ordinary person who picked up a consecrated stone for himself.


Subjects of this text:

subject book bibliographic info
accusation Schiffman, Testimony and the Penal Code (1983) 102
adoptive parents of a daughter-in-law Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
affection Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
ahasuerus Gera, Judith (2014) 128
amoraim, amoraic period Schiffman, Testimony and the Penal Code (1983) 102
antiochus iv epiphanes Gera, Judith (2014) 128
apocrypha Gera, Judith (2014) 128
assyrian royal inscriptions Gera, Judith (2014) 128
balak Gera, Judith (2014) 128
cambyses Gera, Judith (2014) 128
capital matters Schiffman, Testimony and the Penal Code (1983) 102
darius i Gera, Judith (2014) 128
daughters-in-law Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
david Gera, Judith (2014) 128
family authority Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
god, anger of Gera, Judith (2014) 128
hebrew, biblical Schiffman, Testimony and the Penal Code (1983) 102
hebrew, masoretic Schiffman, Testimony and the Penal Code (1983) 102
hebrew, qumran Schiffman, Testimony and the Penal Code (1983) 102
hellenistic, writings Gera, Judith (2014) 128
herodotus Gera, Judith (2014) 128
kings, angry and cruel Gera, Judith (2014) 128
law, derivation of Schiffman, Testimony and the Penal Code (1983) 102
love Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
marriage adoption cum marriage Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
marriage endogamous Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
mothers-in-law Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
nebuchadnezzar, biblical Gera, Judith (2014) 128
nebuchadnezzar of judith, angry Gera, Judith (2014) 128
nebuchadnezzar of judith, as rival of god Gera, Judith (2014) 128
nebuchadnezzar of judith Gera, Judith (2014) 128
oedipus rex Gera, Judith (2014) 128
old age frailty Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
old age support in Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
parents-in-law Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
pharaoh Gera, Judith (2014) 128
poverty Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
prophets and writings Schiffman, Testimony and the Penal Code (1983) 102
ptolemy iv philopator Gera, Judith (2014) 128
rabbis, rabbinic literature Schiffman, Testimony and the Penal Code (1983) 102
reciprocity, intergenerational Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
rekabites Schiffman, Testimony and the Penal Code (1983) 102
relatives Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
reproof Schiffman, Testimony and the Penal Code (1983) 102
saul Gera, Judith (2014) 128
sectarian settlements, archaeology of Schiffman, Testimony and the Penal Code (1983) 102
shame and disgrace Gera, Judith (2014) 128
sinai, single man Gera, Judith (2014) 128
support intergenerational' Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
taiwan Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 155
tetragrammaton Schiffman, Testimony and the Penal Code (1983) 102
vows Schiffman, Testimony and the Penal Code (1983) 102
witnesses Schiffman, Testimony and the Penal Code (1983) 102
xerxes Gera, Judith (2014) 128