Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



7237
Josephus Flavius, Life, 74
NaN


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

17 results
1. Hebrew Bible, 1 Kings, 2.5 (8th cent. BCE - 5th cent. BCE)

2.5. וְגַם אַתָּה יָדַעְתָּ אֵת אֲשֶׁר־עָשָׂה לִי יוֹאָב בֶּן־צְרוּיָה אֲשֶׁר עָשָׂה לִשְׁנֵי־שָׂרֵי צִבְאוֹת יִשְׂרָאֵל לְאַבְנֵר בֶּן־נֵר וְלַעֲמָשָׂא בֶן־יֶתֶר וַיַּהַרְגֵם וַיָּשֶׂם דְּמֵי־מִלְחָמָה בְּשָׁלֹם וַיִּתֵּן דְּמֵי מִלְחָמָה בַּחֲגֹרָתוֹ אֲשֶׁר בְּמָתְנָיו וּבְנַעֲלוֹ אֲשֶׁר בְּרַגְלָיו׃ 2.5. Moreover thou knowest also what Joab the son of Zeruiah did unto me, even what he did to the two captains of the hosts of Israel, unto Abner the son of Ner and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet."
2. Hebrew Bible, 2 Samuel, 3.25 (8th cent. BCE - 5th cent. BCE)

3.25. יָדַעְתָּ אֶת־אַבְנֵר בֶּן־נֵר כִּי לְפַתֹּתְךָ בָּא וְלָדַעַת אֶת־מוֹצָאֲךָ וְאֶת־מבואך [מוֹבָאֶךָ] וְלָדַעַת אֵת כָּל־אֲשֶׁר אַתָּה עֹשֶׂה׃ 3.25. Thou knowst Avner the son of Ner, that he came to deceive thee, and to know thy going out and thy coming in, and to know all that thou doest."
3. Hebrew Bible, Jeremiah, 11.6 (8th cent. BCE - 5th cent. BCE)

11.6. וַיֹּאמֶר יְהוָה אֵלַי קְרָא אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם לֵאמֹר שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אוֹתָם׃ 11.6. And the LORD said unto me: ‘Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying: Hear ye the words of this covet, and do them."
4. Hebrew Bible, Nehemiah, 5.13 (5th cent. BCE - 4th cent. BCE)

5.13. גַּם־חָצְנִי נָעַרְתִּי וָאֹמְרָה כָּכָה יְנַעֵר הָאֱלֹהִים אֶת־כָּל־הָאִישׁ אֲשֶׁר לֹא־יָקִים אֶת־הַדָּבָר הַזֶּה מִבֵּיתוֹ וּמִיגִיעוֹ וְכָכָה יִהְיֶה נָעוּר וָרֵק וַיֹּאמְרוּ כָל־הַקָּהָל אָמֵן וַיְהַלְלוּ אֶת־יְהוָה וַיַּעַשׂ הָעָם כַּדָּבָר הַזֶּה׃ 5.13. Also I shook out my lap, and said: ‘So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied.’ And all the congregation said: ‘Amen’, and praised the LORD. And the people did according to this promise."
5. Hebrew Bible, Daniel, 6.4 (2nd cent. BCE - 2nd cent. BCE)

6.4. אֱדַיִן דָּנִיֵּאל דְּנָה הֲוָא מִתְנַצַּח עַל־סָרְכַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא כָּל־קֳבֵל דִּי רוּחַ יַתִּירָא בֵּהּ וּמַלְכָּא עֲשִׁית לַהֲקָמוּתֵהּ עַל־כָּל־מַלְכוּתָא׃ 6.4. Then this Daniel distinguished himself above the presidents and the satraps, because a surpassing spirit was in him; and the king thought to set him over the whole realm."
6. Septuagint, 1 Maccabees, 14.12 (2nd cent. BCE - 2nd cent. BCE)

14.12. Each man sat under his vine and his fig tree,and there was none to make them afraid.
7. Septuagint, Judith, 10.5, 12.1-12.4 (2nd cent. BCE - 0th cent. CE)

10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2. But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me. 12.3. Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us. 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do.
8. Josephus Flavius, Jewish Antiquities, 6.264, 10.212, 10.250, 10.256, 12.119-12.120 (1st cent. CE - 1st cent. CE)

6.264. But when once they are advanced into power and authority, then they put off all such notions, and, as if they were no other than actors upon a theater, they lay aside their disguised parts and manners, and take up boldness, insolence, and a contempt of both human and divine laws 10.212. and gave command that he should be sacrificed to as a god. And this was not all, for he also imposed the name, of his own god upon him, [Baltasar,] and made him and his kinsmen rulers of his whole kingdom; which kinsmen of his happened to fall into great danger by the envy and malice [of their enemies]; for they offended the king upon the occasion following: 10.256. but the princes having met with the occasion they so earnestly sought to find against Daniel, came presently to the king, and accused him, that Daniel was the only person that transgressed the decree, while not one of the rest durst pray to their gods. This discovery they made, not because of his impiety, but because they had watched him, and observed him out of envy; 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day:
9. Josephus Flavius, Jewish War, 2.123, 2.259, 2.464, 2.478, 2.591-2.592, 3.42-3.43, 3.506-3.521, 7.256 (1st cent. CE - 1st cent. CE)

2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. 2.464. Moreover, greediness of gain was a provocation to kill the opposite party, even to such as had of old appeared very mild and gentle towards them; for they without fear plundered the effects of the slain, and carried off the spoils of those whom they slew to their own houses, as if they had been gained in a set battle; and he was esteemed a man of honor who got the greatest share, as having prevailed over the greatest number of his enemies. 2.478. those of Tyre also put a great number to death, but kept a greater number in prison; moreover, those of Hippos, and those of Gadara, did the like while they put to death the boldest of the Jews, but kept those of whom they wereafraid in custody; as did the rest of the cities of Syria, according as they every one either hated them or were afraid of them; 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 3.42. for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them; for their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, by its fruitfulness; 3.42. where there are deep precipices, and great stones that jut out into the sea, and where the chains wherewith Andromeda was bound have left their footsteps, which attest to the antiquity of that fable. 3.43. accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43. that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities. 3.506. 7. Now this lake of Gennesareth is so called from the country adjoining it. Its breadth is forty furlongs, and its length one hundred and forty; its waters are sweet, and very agreeable for drinking 3.507. for they are finer than the thick waters of other fens; the lake is also pure, and on every side ends directly at the shores, and at the sand; it is also of a temperate nature when you draw it up, and of a more gentle nature than river or fountain water, and yet always cooler than one could expect in so diffuse a place as this is. 3.508. Now when this water is kept in the open air, it is as cold as that snow which the country people are accustomed to make by night in summer. There are several kinds of fish in it, different both to the taste and the sight from those elsewhere. 3.509. It is divided into two parts by the river Jordan. Now Panium is thought to be the fountain of Jordan, but in reality it is carried thither after an occult manner from the place called Phiala: 3.511. and indeed it hath its name of Phiala [vial or bowl] very justly, from the roundness of its circumference, as being round like a wheel; its water continues always up to its edges, without either sinking or running over. 3.512. And as this origin of Jordan was formerly not known, it was discovered so to be when Philip was tetrarch of Trachonitis; 3.513. for he had chaff thrown into Phiala, and it was found at Panium, where the ancients thought the fountainhead of the river was, whither it had been therefore carried [by the waters]. 3.514. As for Panium itself, its natural beauty had been improved by the royal liberality of Agrippa, and adorned at his expenses. 3.515. Now Jordan’s visible stream arises from this cavern, and divides the marshes and fens of the lake Semechonitis; when it hath run another hundred and twenty furlongs, it first passes by the city Julias, and then passes through the middle of the lake Gennesareth; after which it runs a long way over a desert, and then makes its exit into the lake Asphaltitis. 3.516. 8. The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts 3.517. particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate. 3.518. One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country; 3.519. for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum. 3.521. The length of this country extends itself along the banks of this lake that bears the same name for thirty furlongs, and is in breadth twenty, And this is the nature of that place. 7.256. Now this was in reality no better than a pretense and a cloak for the barbarity which was made use of by them, and to color over their own avarice, which they afterwards made evident by their own actions;
10. Josephus Flavius, Life, 102, 104-113, 115, 118-119, 122-128, 130, 132, 134-135, 138, 141-144, 146-149, 151, 153, 155-173, 175-184, 188-228, 230, 232, 235, 250, 252, 259, 264-265, 269-279, 28, 280-289, 29, 290-299, 30, 300-303, 309, 31, 313, 318, 32, 321, 33, 331, 336-339, 34, 340-349, 35, 350-359, 36, 360-367, 37, 370, 373, 376-379, 38, 381-384, 388-389, 39, 390-399, 40, 400-409, 41, 410, 412-413, 42-61, 63-73, 75-76, 79-81, 84-87, 91-100 (1st cent. CE - 1st cent. CE)

11. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE)

2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them."
12. New Testament, 1 Corinthians, 9.19-9.21, 10.32 (1st cent. CE - 1st cent. CE)

9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;
13. New Testament, Acts, 18.2 (1st cent. CE - 2nd cent. CE)

18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them
14. New Testament, Romans, 11, 16, 7, 9-10 (1st cent. CE - 1st cent. CE)

15. New Testament, Luke, 5.1-5.11 (1st cent. CE - 1st cent. CE)

5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.4. When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch. 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net. 5.6. When they had done this, they caught a great multitude of fish, and their net was breaking. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord. 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught; 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive. 5.11. When they had brought their boats to land, they left everything, and followed him.
16. New Testament, Mark, 1.16-1.20 (1st cent. CE - 1st cent. CE)

1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him.
17. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

36b. (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו אי איכא גוי כולו אין אי לא לא,גופא אמר באלי אמר אבימי נותאה משמיה דרב פיתן ושמנן יינן ובנותיהן כולן משמונה עשר דבר הן בנותיהן מאי היא אמר רב נחמן בר יצחק גזרו על בנותיהן נידות מעריסותן,וגניבא משמיה דרב אמר כולן משום עבודת כוכבים גזרו בהן דכי אתא רב אחא בר אדא א"ר יצחק גזרו על פיתן משום שמנן מאי אולמיה דשמן מפת,אלא על פיתן ושמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר ועל דבר אחר משום ד"א,בנותיהן דאורייתא היא דכתיב (דברים ז, ג) לא תתחתן בם דאורייתא ז' אומות אבל שאר עובדי כוכבים לא ואתו אינהו וגזור אפילו דשאר עובדי כוכבים,ולר"ש בן יוחי דאמר (דברים ז, ד) כי יסיר את בנך מאחרי לרבות כל המסירות מאי איכא למימר אלא דאורייתא אישות דרך חתנות ואתו אינהו גזור אפילו דרך זנות,זנות נמי בבית דינו של שם גזרו דכתיב (בראשית לח, כד) ויאמר יהודה הוציאוה ותשרף,אלא דאורייתא עובד כוכבים הבא על בת ישראל דמשכה בתריה אבל ישראל הבא על העובדת כוכבים לא ואתו אינהו גזור אפי' ישראל הבא על העובדת כוכבים,ישראל הבא על העובדת כוכבים הלכה למשה מסיני היא דאמר מר הבועל ארמית קנאין פוגעין בו,א"ל דאורייתא בפרהסיא וכמעשה שהיה ואתו אינהו גזור אפילו בצינעא בצינעא נמי בית דינו של חשמונאי גזרו,[דכי אתא רב דימי אמר ב"ד של חשמונאי גזרו] ישראל הבא על העובדת כוכבים חייב משום נשג"א,כי אתא רבין אמר משום נשג"ז,כי גזרו בית דינו של חשמונאי ביאה אבל ייחוד לא ואתו אינהו גזור אפי' ייחוד ייחוד נמי בית דינו של דוד גזרו,דאמר רב יהודה באותה שעה גזרו על ייחוד אמרי התם ייחוד דבת ישראל אבל ייחוד דעובדת כוכבים לא ואתו אינהו גזרו אפי' אייחוד דעובדת כוכבים,ייחוד דבת ישראל דאורייתא היא דאמר ר' יוחנן משום ר"ש בן יהוצדק רמז לייחוד מן התורה מנין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית,אלא בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,ייחוד דאורייתא דאשת איש ואתא דוד וגזר אפי' אייחוד דפנויה ואתו תלמידי בית שמאי ובית הלל גזור אפי' אייחוד דעובדת כוכבים,מאי על ד"א משום ד"א אמר רב נחמן בר יצחק גזרו על תינוק עובד כוכבים שיטמא בזיבה שלא יהא תינוק ישראל רגיל אצלו במשכב זכור,דא"ר זירא צער גדול היה לי אצל ר' אסי ור' אסי אצל ר' יוחנן ור' יוחנן אצל ר' ינאי ור' ינאי אצל רבי נתן בן עמרם ור"נ בן עמרם אצל רבי תינוק עובד כוכבים מאימתי מטמא בזיבה ואמר לי בן יומו וכשבאתי אצל ר' חייא אמר לי בן ט' שנים ויום אחד,וכשבאתי והרציתי דברי לפני רבי אמר לי הנח דברי ואחוז דברי רבי חייא דאמר תינוק עובד כוכבים אימתי מטמא בזיבה בן תשע שנים ויום אחד 36b. It is the verse: b“You are cursed with the curse, yet you rob Me, even this whole nation”(Malachi 3:9). This teaches that bif there isthe acceptance of bthe whole nation, yes,an ordice may be instituted, but bif not, no,the ordice may not be instituted.,§ The Gemara discusses bthematter bitself: Balei saysthat bAvimi of Nota says in the name of Rav:The prohibitions with regard to gentiles’ bbread and their oil, their wine and their daughters, are all from the eighteen mattersissued in a single day in the time of the students of Shammai and Hillel. The Gemara asks: With regard to btheir daughters, what isthe decree? bRabbi Naḥman bar Yitzḥak says: They decreed upon their daughtersthat they should be classified as bmenstruating women fromthe time they are in btheir cradle,i.e., they decreed that from when they are young, gentile women are always considered to be menstruating.,The Gemara presents another opinion. bAnd Geneiva says in the name of Rav:Gentiles’ bread, oil, wine, and daughters were ball decreed upon due tothe concern that Jews might participate in bidol worshipwith gentiles as a result of intermingling with them. bAs, when Rav Aḥa bar Adda camefrom Eretz Yisrael to Babylonia he said that bRabbi Yitzḥak says: They decreeda prohibition bupon their bread due to their oil.The Gemara asks: In bwhatway bis theprohibition with regard to boil stronger thanthe prohibition with regard to bbread?That is, why does the primary concern relate to the oil of gentiles rather than their bread?,The Gemara offers a different interpretation: bRather,they issued a decree prohibiting btheir bread and their oil due to their wine. Andthey issued the decree prohibiting btheir wine due tothe fact that this leads to familiarity, and Jews will come to marry btheir daughters. Andthey issued a decree prohibiting btheir daughters due to something else,idolatry. bAndthey further issued a decree bon something else due to something else,which will be explained by the Gemara.,It was stated that the prohibition against marrying the daughters of gentiles was decreed on account of idolatry. The Gemara raises an objection: But the prohibition against marrying btheir daughters isprescribed bby Torah law, as it is written: “Neither shall you make marriages with them”(Deuteronomy 7:3). The Gemara explains: bBy Torah lawintermarriage is prohibited only with the bsevenCanaanite bnations, butintermarriage with bthe other nationsof the world is bnotprohibited, bandthe students of Shammai and Hillel bcame and decreedthat intermarriage is prohibited bevenwith bthe other nations. /b,The Gemara asks: bAnd according tothe opinion of bRabbi Shimon ben Yoḥai, who saysthat the subsequent verse: b“For he will turn away your son from following Me”(Deuteronomy 7:4) serves bto include all who turn awayone’s son from God, i.e., all gentiles, bwhat is there to say? Rather, by Torah lawonly bsexual relations by way of marriageare prohibited, band they cameand bdecreedthat sexual relations are prohibited beven by way of licentiousness. /b,The Gemara raises an objection: bLicentioussexual intercourse was balsoprohibited earlier, as bthey decreeda prohibition in this regard bin the court of Shem, as it is written:“It was told to Judah, saying: Tamar your daughter-in-law has played the harlot; and moreover, behold, she is with child by harlotry. bAnd Judah said: Bring her forth, and let her be burned”(Genesis 38:24). This proves that the prohibition against licentious intercourse with a gentile was in force long before the time of the students of Shammai and Hillel.,The Gemara explains: bRather,the prohibition prescribed bby Torah lawapplies to the case of ba gentile who engaged in intercourse with a Jewish woman, as she is drawn after himtoward idolatry, bbutthe case of ba Jew who engaged in intercourse with a gentile womanis bnotincluded in the prohibition by Torah law. bAndthe students of Shammai and Hillel bcameand bdecreedthat the prohibition applies bevento ba Jew who engaged in intercourse with a gentile woman. /b,The Gemara rejects this: The prohibition concerning ba Jew who engaged in intercourse with a gentile woman is a ihalakha /itransmitted bto Moses from Sinai,not a rabbinic ordice. bAs the Master said:With regard to bone who engages in intercourse with an Aramean woman, zealots may attack him,as Pinehas did to Zimri in the wilderness (see Numbers 25:6–8)., bHe said to him: By Torah lawintercourse with a gentile is prohibited bin public, andonly in situations blike the incident that occurred,as described in Numbers, chapter 25. bAndthe students of Shammai and Hillel bcameand bdecreedthat the prohibition applies beven in private.The Gemara raises another difficulty: This was balsoprohibited bin private,as bthe court of the Hasmoneans decreedthat it is prohibited., bAs when Rav Dimi camefrom Eretz Yisrael to Babylonia, he bsaid: The court of the Hasmoneans decreedthat ba Jew who engaged in intercourse with a gentile woman bearsliability bfortransgressing four prohibitions, represented by the mnemonic: iNun /i, ishin /i, igimmel /i, ialef /i.These letters stands for: Menstruating woman [ inidda /i], maidservant [ ishifḥa /i], gentile [ igoya /i], and married woman [ ieshet ish /i]. By rabbinic law, a man who engages in intercourse with a gentile woman is considered to have violated the prohibitions involved in having intercourse with all four of these women.,And bwhen Ravin camefrom Eretz Yisrael to Babylonia, he bsaid:He bears liability bforfour prohibitions represented by the mnemonic: iNun /i, ishin /i, igimmel /i, izayin /i,which stands for: Menstruating woman [ inidda /i], maidservant [ ishifḥa /i], gentile [ igoya /i], and prostitute [ izona /i]. In any case, it is apparent that this decree was in force before the time of the students of Shammai and Hillel.,The Gemara answers: bWhen the court of the Hasmoneans decreed,they prohibited only bsexual intercourse, butwith regard to bseclusionwith a gentile woman, bno,they did not prohibit that. bAndthe students of Shammai and Hillel bcameand bdecreedthat beven seclusionwith a gentile woman is prohibited. The Gemara raises an objection: bSeclusionwas balsoprohibited earlier, as bthe court ofKing bDavid decreedthat with regard to this matter., bAs Rav Yehuda says: At that time,after the incident involving Amnon and Tamar (see II Samuel 13:1–19), bthey decreed with regard to seclusion.The Sages bsaidin response to the objection: bThere,in David’s court, bseclusion with a Jewish womanwas prohibited, bbut seclusion with a gentile womanwas bnotprohibited. bAndthe students of Shammai and Hillel bcameand bdecreeda prohibition beven with regard to seclusion with a gentile woman. /b,The Gemara raises yet another difficulty: bSeclusion with a Jewish woman isprohibited bby Torah law, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Where is there an allusion in the Torah tothe prohibition against bseclusion? As it is stated: “If your brother, the son of your mother, entices you”(Deuteronomy 13:7). bAnd does onlya half brother who is bthe son of a mother enticeone to sin, whereas bthe son of a father does not entice? /b, bRather,there is a greater concern that a maternal half brother might entice one to sin, as ba son secludes himself with his mother, and no other may seclude himself with anyof bthose with whom relations are forbidden by the Torah.Since an individual and his maternal half brother both seclude themselves with their shared mother, they are frequently together in private, and this facilitates enticement. In any case, it is clear that the prohibition against seclusion with a Jewish woman preceded King David.,The Gemara explains: The prohibition against bseclusionprescribed bby Torah lawapplies specifically to ba married woman, and David came and decreeda prohibition beven with regard to seclusion with an unmarried woman. Andlater bthe students of Beit Shammai and Beit Hillel cameand bdecreed even with regard to seclusion with a gentile woman. /b,§ It was stated above that they issued a decree prohibiting the daughters of gentiles due to something else, idolatry. And they further issued a decree on something else due to something else. The Gemara asks: bWhatis the meaning of: And they further issued a decree bon something else due to something else? Rav Naḥman bar Yitzḥak says: They decreed upona male bgentile child that he imparts ritual impurity asthough he were a Jew who experienced a gonorrhea-like bdischarge [ iziva /i],so bthat a Jewish child will not become familiar with him,leading bto homosexual intercourse.The Sages employed a euphemism when referring to this decree., bAs Rabbi Zeira says: I had great trouble with Rabbi Asiwhen I asked him the following question, bandlikewise bRabbi Asiexperienced trouble bwith Rabbi Yoḥawhen he posed it to him. bAnd Rabbi Yoḥahad trouble bwith Rabbi Yannai, and Rabbi Yannaihad trouble bwith Rabbi Natan ben Amram, and Rabbi Natan ben Amramhad trouble bwith RabbiYehuda HaNasi. The inquiry was as follows: With regard to a male bgentile child, from when,i.e., from what age, does he bimpart ritual impurity asone who experiences iziva /i? AndRabbi Yehuda HaNasi bsaid to me:From when he is bone day old. And when I came to Rabbi Ḥiyya, he said to me:From when he is bnine years and one day old. /b, bAnd when I cameback band relayedRabbi Ḥiyya’s bstatement before RabbiYehuda HaNasi, bhe said to me: Discard my statement, and grasp the statement of Rabbi Ḥiyya, who says:From bwhendoes ba gentile child impart ritual impurity asone who experiences iziva /i?From when he is bnine years and one day old. /b


Subjects of this text:

subject book bibliographic info
agrippa ii Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217; Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198
arbel Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
babylonian talmud Goodman, Judaism in the Roman World: Collected Essays (2006) 198
bathhouses Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 106
caesarea philippi Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217; Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198
citizenship, of jews Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 83
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 475, 479
commensality Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 72
defi lement Goodman, Judaism in the Roman World: Collected Essays (2006) 198, 199
dietary laws Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198
economy, galilee Esler, The Early Christian World (2000) 122
essenes Goodman, Judaism in the Roman World: Collected Essays (2006) 198; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 175
first jewish war Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
food laws Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217
for the purpose of initiation Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 175
gadara Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
galilee, agriculture Esler, The Early Christian World (2000) 122
galilee, natural resources Esler, The Early Christian World (2000) 122
galilee Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217; Goodman, Judaism in the Roman World: Collected Essays (2006) 190
gaulanitis Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
gentile christians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
gentiles Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217
gischala Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
graeco-roman piety Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 128
hasmonean dynasty Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 106
herodion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
hoenig, s. Goodman, Judaism in the Roman World: Collected Essays (2006) 198
jason Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
jerusalem Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
jewish christians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 128
jews, jewish Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
john of gischala Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198
josephus Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198, 199; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17, 106, 175
judah hanasi, r. Goodman, Judaism in the Roman World: Collected Essays (2006) 199
libations Goodman, Judaism in the Roman World: Collected Essays (2006) 199
magdala Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17, 106
mar samuel Goodman, Judaism in the Roman World: Collected Essays (2006) 198
maria/mary Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
modius Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198
oil, olive Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 106, 175
oil Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217; Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198, 199
oil press(es) Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 106
olive o, il Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
paul Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
peasants, and taxation in galilee Esler, The Early Christian World (2000) 122
priests, and their influence Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
rab Goodman, Judaism in the Roman World: Collected Essays (2006) 198
ritual immersion pools Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 106
rufus' "186.0_74.0@rufus's mother" Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
samuel, r. Goodman, Judaism in the Roman World: Collected Essays (2006) 199
sebomenoi Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
seleucus i Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217
sepphoris Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
simon of cyrene Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
sosipatros Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
spatial theory Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 106
syria, syrian Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 217
syrian jews Goodman, Judaism in the Roman World: Collected Essays (2006) 190, 198
talmud' Goodman, Judaism in the Roman World: Collected Essays (2006) 198
taricheae Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
taxation, galilee Esler, The Early Christian World (2000) 122
tiberias Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
torah Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
wine, wine merchants Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 74
yodefat Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17