Tiresias: The Ancient Mediterranean Religions Source Database

8023

Mishnah, Miqvaot, 6.11

הַמַּטְהֶרֶת שֶׁבַּמֶּרְחָץ, הַתַּחְתּוֹנָה מְלֵאָה שְׁאוּבִין וְהָעֶלְיוֹנָה מְלֵאָה כְשֵׁרִין, אִם יֵשׁ כְּנֶגֶד הַנֶּקֶב שְׁלשָׁה לֻגִּין, פָּסוּל. כַּמָּה יְהֵא בַנֶּקֶב וְיִהְיֶה בוֹ שְׁלשָׁה לֻגִּין. אַחַד מִשְּׁלשׁ מֵאוֹת וְעֶשְׂרִים לַבְּרֵכָה, דִּבְרֵי רַבִּי יוֹסֵי. וְרַבִּי אֶלְעָזָר אוֹמֵר, אֲפִלּוּ הַתַּחְתּוֹנָה מְלֵאָה כְשֵׁרִים וְהָעֶלְיוֹנָה מְלֵאָה שְׁאוּבִין וְיֵשׁ בְּצַד הַנֶּקֶב שְׁלשָׁה לֻגִּין, כָּשֵׁר, שֶׁלֹּא אָמְרוּ אֶלָּא שְׁלשָׁה לֻגִּין שֶׁנָּפְלוּ: The ‘purifier' in the bathhouse: the bottom was full of drawn [water] and the top full of valid [water], if [the space] in front of the hole can contain three logs it is invalid [as a mikveh]. How large must the hole be to contain three logs? 1/320th of the pool, the words of Rabbi Yose. But Rabbi Elazar says: even if the bottom [pipe] was full of valid [water] and the top [pipe] full of drawn [water] and by the hole's side were three logs, [the bath is] valid, for they have only said: \"if three logs fell in.\

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

4 results
1. Cicero, In Vatinium, 13.31 (2nd cent. BCE - 1st cent. BCE)
2. Mishnah, Miqvaot, 6.10 (1st cent. CE - 3rd cent. CE) 6.10. The outlet of a bath-basin: if it is in the center, it renders [the bath] invalid [as a mikveh]; but if it is at the side, it does not render it invalid, because then it is like one mikveh adjoining another mikveh, the words of Rabbi Meir. But the sages say: if the bath- basin can contain a quarter-log of [water] before it reaches the outlet, it is valid; but if not, it is not valid. Rabbi Elazar bar Zadok says: if the outlet can contain any amount of [water], it is invalid."
3. Tosefta, Miqvaot, 5.8, 6.4 (1st cent. CE - 2nd cent. CE)
4. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE) 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.

Subjects of this text:

subject	book bibliographic info
bathhouses	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 68
goodman, martin	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
grossberg, asher	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
interior and structure, names of	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
jewish society, law	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
metaheret	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
miqveh	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
mishnaic evidence	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 68
operating hours, used for religious rituals	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
purity, impurity, purification	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
rabbinic halakhah	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
rabbis, coining new names and categories	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
reich, ronny	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
ritual immersion pools	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 68
second temple	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124
synagogues'	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 68
water	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 124