Tiresias: The Ancient Mediterranean Religions Source Database

6373

Hermas, Mandates, 6.2.5
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Clement of Rome, 1 Clement, 55.2 (1st cent. CE - 1st cent. CE) 55.2. ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς δεσμά, ὅπως ἑτέρους λυτρώσονται: πολλοὶ ἑαυτοὺς παρέδωκαν εἰς δουλείαν. καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους ἐψώμισαν.
2. Ignatius, To Polycarp, 4 (1st cent. CE - 2nd cent. CE)
3. New Testament, Luke, 9.29 (1st cent. CE - 1st cent. CE) 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling.
4. New Testament, Mark, 9.2-9.3 (1st cent. CE - 1st cent. CE) 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them.
5. New Testament, Matthew, 17.2 (1st cent. CE - 1st cent. CE) 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light.
6. Hermas, Mandates, 3.3, 4.2.1, 5.1.7, 5.2.2, 5.2.5-5.2.6, 6.2.1, 6.2.7, 8.3, 10.1.4, 11.8, 11.12-11.15 (2nd cent. CE - 2nd cent. CE)
7. Hermas, Similitudes, 1.8-1.11, 2.5, 4.5, 5.5.3, 6.3.6, 7.2, 7.4, 8.6.3, 8.8.1, 8.9.1, 8.10.3, 9.1.1, 9.1.3, 9.14.3, 9.15.3, 9.19.2, 9.20, 9.26.2, 9.28.4, 9.32.3 (2nd cent. CE - 2nd cent. CE)
8. Hermas, Visions, 1.1.8, 1.3.1, 2.2.2, 2.4.1, 3.2.1, 3.5.1, 3.6, 3.6.5-3.6.6, 3.9.2-3.9.6 (2nd cent. CE - 2nd cent. CE)
9. Babylonian Talmud, Shabbat, 92a (3rd cent. CE - 6th cent. CE) 92a. דאי בעי מפקע ליה ושקיל בנסכא וכיון דאיכא שנצין מפיק ליה עד פומיה ושרי ושקיל ושנצין אגידי מגואי דליכא שנצין ואיבעית אימא דאית ליה ומכרכי עילויה,וכן אמר רבא לא שנו אלא בקופה מלאה קישואין ודלועין אבל מלאה חרדל חייב אלמא קסבר אגד כלי לא שמיה אגד אביי אמר אפילו מלאה חרדל פטור אלמא קסבר אגד כלי שמיה אגד קם אביי בשיטתיה דרבא קם רבא בשיטתיה דאביי ורמי דאביי אדאביי ורמי דרבא אדרבא,דאיתמר המוציא פירות לרה"ר אביי אמר ביד חייב בכלי פטור ורבא אמר ביד פטור בכלי חייב,איפוך ביד חייב והתנן פשט בעל הבית את ידו לחוץ ונטל העני מתוכה או שנתן לתוכה והכניס שניהן פטורין התם למעלה מג' הכא למטה מג':, big strongמתני׳ /strong /big המוציא בין בימינו בין בשמאלו בתוך חיקו או על כתיפיו חייב שכן משא בני קהת כלאחר ידו ברגלו בפיו ובמרפקו באזנו ובשערו ובפונדתו ופיה למטה בין פונדתו לחלוקו ובשפת חלוקו במנעלו בסנדלו פטור שלא הוציא כדרך המוציאין:, big strongגמ׳ /strong /big אמר ר"א המוציא משאוי למעלה מעשרה טפחים חייב שכן משא בני קהת ומשא בני קהת מנלן דכתיב (במדבר ג, כו) על המשכן ועל המזבח סביב מקיש מזבח למשכן מה משכן י' אמות אף מזבח י' אמות,ומשכן גופיה מנלן דכתיב (שמות כו, טז) עשר אמות אורך הקרש וכתיב (שמות מ, יט) ויפרוש את האהל על המשכן ואמר רב משה רבינו פרשו מכאן אתה למד גובהן של לויים עשר אמות וגמירי דכל טונא דמידלי במוטות תילתא מלעיל ותרי תילתי מלתחת אישתכח דהוה מידלי טובא,ואיבעית אימא מארון דאמר מר ארון תשעה וכפורת טפח הרי כאן י' וגמירי דכל טונא דמידלי במוטות תילתא מלעיל ותרי תילתי מלרע אישתכח דלמעלה מי' הוה קאי וליגמר ממשה דילמא משה שאני דאמר מר אין השכינה שורה אלא על חכם גבור ועשיר ובעל קומה,אמר רב משום רבי חייא המוציא משאוי בשבת על ראשו חייב חטאת שכן אנשי הוצל עושין כן ואנשי הוצל רובא דעלמא אלא אי איתמר הכי איתמר אמר רב משום רבי חייא אחד מבני הוצל שהוציא משוי על ראשו בשבת חייב שכן בני עירו עושין כן ותיבטל דעתו אצל כל אדם אלא אי איתמר הכי איתמר המוציא משוי על ראשו פטור 92a. bfor if he wishes, he can tearthe seam band takethe money. The Gemara answers: Here, it is referring btolong bmetal strips.As long as the entire purse is not in the public domain, he did not acquire any of the long strips, and he is not liable for theft. The Gemara asks: bAnd sincethe purse bhas lacesto close its opening, to be liable for theft it is sufficient bthat he carry it out sothat bits mouthis in the public domain, as he can buntiethe straps band removethe contents of the purse. bAndsince the blacesremain bbound insidethe private domain, he is not yet liable for violating the prohibition of Shabbat. The Gemara answers: This is referring to a case where the purse bdoes not have laces. And if you wish, sayinstead that it is referring to a case where bit haslaces, bandthe laces are bwound aroundthe purse.,There is a dispute between Abaye and Rava that parallels the dispute between Ḥizkiya and Rabbi Yoḥa. bAnd, so too, Rava said: They only taughtin the mishna that one is exempt bwith regard tocarrying out ba basket full of cucumbers and gourds. However,for carrying out a basket bfull of mustardseeds, bhe is liable. Apparently,Rava bholds: fusionof several objects in a single bvessel is not considered fusion. Abaye said: Evenif the basket is bfull of mustardseeds, bhe is exempt. Apparently,Abaye bholds: Fusionof several objects in a single bvessel is considered fusion.The Gemara comments: bAbayelater bassumed the opinion of Rava,and bRava assumed the opinion of Abaye. And a contradiction is raisedbetween one statement of bAbayeand another statement of bAbaye; and a contradiction is raisedbetween one statement of bRavaand another statement of bRava. /b, bAs it was statedthat they disputed the matter of bone who carries out fruit into the public domain. Abaye said:If he carried them out binhis bhand, he is liableeven if the rest of his body remained in the private domain because fusion of several objects in his hand is not considered fusion. However, if he carried them out bin a vessel,and part of the vessel remained in the private domain, bhe is exempt. And Rava said:If he carried them out binhis bhand, he is exemptbecause the legal status of his hand is determined by the status of the rest of the body. However, if he carried them out bin a vessel, he is liable. /b,These are contrary to their opinions stated above. The Gemara answers: bReversethe opinions, and say that Rava was the one who said: If he carried it out bin his hand, he is liable.The Gemara raises an objection. bDidn’t we learnin the mishna: In a case where bthe homeowner extended his hand into the public domain, andeither bthe poor person tookan object bfromthe homeowner’s hand and placed it in the public domain, bor the poor person placedan object bintothe homeowner’s hand and the homeowner bcarriedthe object bintothe private domain, bboth are exempt.Apparently, one is not liable if he merely moved an object in his hand into the public domain. The Gemara answers: bThere,in the mishna, it is referring to a case where his hand was babove threehandbreadths from the ground. The object in his hand, therefore, does not have the legal status of having been placed on the ground, and he is exempt. bHere,it is referring to a case where his hand was bbelow threehandbreadths off the ground. Anything that is within three handbreadths off the ground has the legal status of having been placed on the ground., strongMISHNA: /strong bOne who carries outan object into the public domain on Shabbat, bwhetherhe carried it out bin his righthand bor in his lefthand, whether he carried it bin his lap or on his shoulders, he is liable.All of these are typical methods of carrying out an object, basthis was the method of bcarryingthe sacred vessels of the Tabernacle employed bby the sons of Kehatin the desert. All labors prohibited on Shabbat are derived from the Tabernacle, including the prohibited labor of carrying out from domain to domain. But one who carries an object out bin anunusual, bbackhandedmanner, or bwith his foot,or bwith his mouth,or bwith his elbow, with his ear,or bwith his hair,or bwith his belt [ ipunda /i] whose openingfaced bdownward,or bbetween his belt and his cloak,or bwith the hem of his cloak,or bwith his shoe,or bwith his sandal, he is exemptbecause bhe did not carryit bout in a mannertypical bof those who carry. /b, strongGEMARA: /strong bRabbi Elazar said: One who carries out a loadfrom the private domain to the public domain, even if he does so at a height babove ten handbreadths,which is beyond the parameters of the public domain, bhe is liable, asthis was the method of bcarryingutilized bby the sons of Kehat.The Gemara asks: bAnd from where do wederive that the method of bcarryingutilized bby the sons of Kehatwas above ten handbreadths? The Gemara answers: bFor it is writtenabout the Levites’ carrying: “And the hangings of the courtyard, and the screen for the courtyard entrance which bsurrounds the Tabernacle, and the altar,and its cords for all of its service” (Numbers 3:26). This verse bjuxtaposesthe baltar to the Tabernacle.It is derived that bjust as the Tabernaclewas bten cubitshigh, bso too,the baltarwas bten cubits high.The verse that indicates otherwise: “And you shall make the altar…and its height should be three cubits” (Exodus 27:1), must be understood differently.,The Gemara asks: bAnd from where do wederive that bthe Tabernacle itselfwas carried above ten handbreadths? The Gemara answers: bAs it is written:“And you shall make the boards for the Tabernacle out of acacia wood standing upright, bthe length of a board shall be ten cubits”(Exodus 26:15–16). bAnd it is writtenwith regard to the construction of the Tabernacle: b“And he spread the tent over the Tabernacle,and he placed the cover for the tent on top of it as God commanded Moses” (Exodus 40:19). bAnd Rav said: Moses, our teacher, spread ithimself. bFrom here youcan bderive that the height of the Levites was ten cubits.If Moses was capable of standing and spreading the cover over the tent by himself, he must have been at least ten cubits tall. Presumably, that was the height of the rest of the Levites as well. bAndthey blearnedthrough tradition that bevery burden that is carried with poles, one-thirdof the burden bis abovethe porter’s height, band two-thirds are belowhis height. bIt is found,then, bthatthe altar bwas very high,as if they carried the altar on poles, the bottom of the altar was at least one-third of ten cubits, twenty handbreadths, off the ground., bAnd if you wish, sayinstead that the Levites were not extraordinarily tall, and this can be derived from bthe Arkof the Covet, bas the Master said:The bArkitself was bninehandbreadths tall as stated in the Torah, band the Ark-coverwas one bhandbreadth, fora total of bten. Andthey blearnedthrough tradition that bevery burden that is carried with poles, one-thirdof the burden bis abovethe porter’s height band two-thirds are belowhis height. bIt is found,then, bthatthe bottom of the Ark bstood tenhandbreadths babovethe ground. The Gemara asks: bAnd let us deriveit bfrom Moses,and why was the first proof insufficient? The Gemara answers: bPerhaps Moseswas bdifferentfrom the other Levites and taller than they were, as bthe Master said: The Divine Presence only rests upona person who is bwise, mighty, wealthy, and tall.Since the Divine Presence rested on Moses, he had to be tall., bRav said in the name of Rabbi Ḥiyya: One who carries out a burden on his head on Shabbat is liableto bring ba sin-offering, as the people of Hotzal do so.They would typically carry burdens on their heads. The Gemara asks: bAnddo bthe people of Hotzalconstitute bthe majority of the world?Even if in one place it is a typical method of carrying a burden, it remains an atypical method of carrying in the rest of the world. bRather, ifthis ruling bwas stated, it was stated as follows. Rav said in the name of Rabbi Ḥiyya:If ba resident of Hotzal carried out a burden on his head on Shabbat he is liable, as the people of his city do so.The Gemara asks again: Even if the inhabitants of his city do this, blet his intention berendered birrelevant bythe opinions of ballother bpeople.If an individual or small group of people conduct themselves in an atypical manner, their conduct is not rendered typical. Typical conduct is determined by the majority of people. bRather, ifthis bwas stated, it was stated as follows. One who carries out a burden on his head is exempt. /b

Subjects of this text:

subject	book bibliographic info
affect theory	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
angel, in the heart	Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 55
angel	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
anthropology	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
apostasy	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92
banks, bankers	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 97
baths	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 225
business, commerce	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 97, 223, 225
care of the poor	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92, 97, 225
community	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92
conflict	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92, 97
control	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
cybernetic circle	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 97
deacon	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
desire	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 95
dipsychos	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
dwellings	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
enkrateia	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
epithumia	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
ethics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 97, 225
fraud, deceit	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
freedpersons (and their descendants), manumission	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223, 225
gender	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
gentile christians	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
god	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95, 185
greed	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 225
hermas	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92, 97, 223, 225
house, possession of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
humiliores	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92, 97
integration	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92, 97
laborers, manual	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223
lady	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
loans	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
meals	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92
modernity	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
moral	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
olive o, il	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223
oracles	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92
ovid	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
partibility	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
persecution, martyrs	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92, 223, 225
porosity	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
possessions, wealth	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92, 97, 223, 225
prayer	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92
prophecy	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92, 97
provincials, immigrants	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223, 225
real estate, private	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 225
repentance	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 97, 225
sacrifices	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223
self	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 95
shepherd of hermas	Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 55
sin, pauline	Rosen-Zvi, Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity (2011). 55
slaves, slavery	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 223, 225
social advancement	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223, 225
social decline	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223, 225
socially elevated	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92, 97
son	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 185
spatiality	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
spirit	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 185
stoic	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
stratification, social	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91, 92
tiber river	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 225
tower	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95, 185
trajan	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223
vessel	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
vices, catalogue of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92
virtue	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39
virtues, catalogue of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92
vision	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 39, 185
wealth	Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 95
wine, wine merchants	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 223
women	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
worldliness'	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 91
worldliness	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 92, 97