Tiresias: The Ancient Mediterranean Religions Source Database

8039

Mishnah, Shabbat, 1.4

וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: And these are of halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.

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

28 results
1. Hebrew Bible, Exodus, 32.8, 32.28 (9th cent. BCE - 3rd cent. BCE) 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men."
2. Hebrew Bible, Leviticus, 24.10-24.11 (9th cent. BCE - 3rd cent. BCE) 24.11. וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃ 24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp." 24.11. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan."
3. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE) 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself."
4. Josephus Flavius, Jewish Antiquities, 4.253, 10.190-10.194, 18.4-18.10, 18.12, 18.23 (1st cent. CE - 1st cent. CE) 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 10.191. He replied, that he was ready to serve them in what they desired, but he suspected that they would be discovered by the king, from their meagre bodies, and the alteration of their counteces, because it could not be avoided but their bodies and colors must be changed with their diet, especially while they would be clearly discovered by the finer appearance of the other children, who would fare better, and thus they should bring him into danger, and occasion him to be punished; 10.192. yet did they persuade Arioch, who was thus fearful, to give them what food they desired for ten days, by way of trial; and in case the habit of their bodies were not altered, to go on in the same way, as expecting that they should not be hurt thereby afterwards; but if he saw them look meagre, and worse than the rest, he should reduce them to their former diet. 10.193. Now when it appeared that they were so far from becoming worse by the use of this food, that they grew plumper and fuller in body than the rest, insomuch that he thought those who fed on what came from the king’s table seemed less plump and full, while those that were with Daniel looked as if they had lived in plenty, and in all sorts of luxury. Arioch, from that time, securely took himself what the king sent every day from his supper, according to custom, to the children, but gave them the forementioned diet 10.194. while they had their souls in some measure more pure, and less burdened, and so fitter for learning, and had their bodies in better tune for hard labor; for they neither had the former oppressed and heavy with variety of meats, nor were the other effeminate on the same account; so they readily understood all the learning that was among the Hebrews, and among the Chaldeans, as especially did Daniel, who being already sufficiently skillful in wisdom, was very busy about the interpretation of dreams; and God manifested himself to him. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.4. When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Caesar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.5. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.6. 2. But Pilate undertook to bring a current of water to Jerusalem, and did it with the sacred money, and derived the origin of the stream from the distance of two hundred furlongs. However, the Jews were not pleased with what had been done about this water; and many ten thousands of the people got together, and made a clamor against him, and insisted that he should leave off that design. Some of them also used reproaches, and abused the man, as crowds of such people usually do. 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.7. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.8. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal 18.9. 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said.
5. Josephus Flavius, Jewish War, 2.118-2.119, 2.409, 2.433, 4.159, 7.45-7.53, 7.253 (1st cent. CE - 1st cent. CE) 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.45. yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive. 7.46. But about this time when the present war began, and Vespasian was newly sailed to Syria 7.47. and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night;; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. 7.48. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately. 7.49. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. 7.51. he persuaded the rest also to compel them to do the same, because they would by that means discover who they were that had plotted against them, since they would not do so; and when the people of Antioch tried the experiment, some few complied, but those that would not do so were slain. 7.52. As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days; 7.53. and to that degree of distress did he reduce them in this matter, that the rest of the seventh day was dissolved not only at Antioch, but the same thing which took thence its rise was done in other cities also, in like manner, for some small time. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one;
6. Josephus Flavius, Life, 189-198, 426, 12 (1st cent. CE - 1st cent. CE)
7. Mishnah, Avot, 1.4 (1st cent. CE - 3rd cent. CE) 1.4. Yose ben Yoezer (a man) of Zeredah and Yose ben Yoha [a man] of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst."
8. Mishnah, Shabbat, 1.3, 1.5-1.7, 1.9, 6.4 (1st cent. CE - 3rd cent. CE) 1.3. A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin." 1.5. Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it." 1.6. Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it." 1.7. Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it." 1.9. Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers." 6.4. A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). A garter is clean, and they go out [wearing] it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat."
9. Mishnah, Terumot, 3.9 (1st cent. CE - 3rd cent. CE) 3.9. Terumah given by a non-Jew or a Samaritan is terumah and their tithes are tithes and their dedications [to the Temple] are dedications. Rabbi Judah says: the law of the vineyard in the fourth year is not applicable to a non-Jew. But the sages say: it is. The terumah of a non-Jew renders [produce into which it falls] medumma and [one who eats it unwittingly] is obligated [to pay back an extra] fifth. But Rabbi Shimon exempts it."
10. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE) 4.3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year."
11. Mishnah, Zavim, 5.12 (1st cent. CE - 3rd cent. CE) 5.12. The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids."
12. New Testament, Acts, 13.7 (1st cent. CE - 2nd cent. CE) 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God.
13. New Testament, Romans, 7.15 (1st cent. CE - 1st cent. CE) 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do.
14. Tosefta, Avodah Zarah, 3.3 (1st cent. CE - 2nd cent. CE)
15. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE) 1.1. When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"..."
16. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE)
17. Tosefta, Niddah, 1.5 (1st cent. CE - 2nd cent. CE)
18. Tosefta, Sanhedrin, 7.1, 13.2 (1st cent. CE - 2nd cent. CE)
19. Tosefta, Shabbat, 1.7, 1.13-1.16 (1st cent. CE - 2nd cent. CE)
20. Tosefta, Sukkah, 3.1 (1st cent. CE - 2nd cent. CE) 3.1. The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath."
21. Tosefta, Taanit, 2.5 (1st cent. CE - 2nd cent. CE)
22. Tosefta, Yevamot, 1.10-1.12 (1st cent. CE - 2nd cent. CE)
23. Tosefta, Shevi It, 4.17 (1st cent. CE - 2nd cent. CE)
24. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE)
25. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE)
26. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 16a. אהלים לנחלים דכתיב (במדבר כד, ו) כנחלים נטיו כגנות עלי נהר כאהלים נטע וגו' לומר לך מה נחלים מעלין את האדם מטומאה לטהרה אף אהלים מעלין את האדם מכף חובה לכף זכות:,הקורא למפרע לא יצא וכו':,רבי אמי ורבי אסי הוו קא קטרין ליה גננא לר' אלעזר אמר להו אדהכי והכי איזיל ואשמע מלתא דבי מדרשא ואיתי ואימא לכו אזל אשכחיה לתנא דקתני קמיה דר' יוחנן,קרא וטעה ואינו יודע להיכן טעה באמצע הפרק יחזור לראש בין פרק לפרק יחזור לפרק ראשון בין כתיבה לכתיבה יחזור לכתיבה ראשונה,אמר ליה ר' יוחנן לא שנו אלא שלא פתח בלמען ירבו ימיכם אבל פתח בלמען ירבו ימיכם סרכיה נקט ואתי,אתא ואמר להו אמרו ליה אלו לא באנו אלא לשמוע דבר זה דיינו:, big strongמתני׳ /strong /big האומנין קורין בראש האילן ובראש הנדבך מה שאינן רשאין לעשות כן בתפלה,חתן פטור מק"ש לילה הראשונה ועד מוצאי שבת אם לא עשה מעשה ומעשה בר"ג שנשא אשה וקרא לילה הראשונה אמרו לו תלמידיו למדתנו רבינו שחתן פטור מק"ש אמר להם איני שומע לכם לבטל הימני מלכות שמים אפי' שעה אחת:, big strongגמ׳ /strong /big ת"ר האומנין קורין בראש האילן ובראש הנדבך ומתפללין בראש הזית ובראש התאנה ושאר כל האילנות יורדים למטה ומתפללין ובעל הבית בין כך ובין כך יורד למטה ומתפלל לפי שאין דעתו מיושבת עליו,רמי ליה רב מרי ברה דבת שמואל לרבא תנן האומנין קורין בראש האילן ובראש הנדבך אלמא לא בעי כונה ורמינהי הקורא את שמע צריך שיכוין את לבו שנאמר שמע ישראל ולהלן הוא אומר (דברים כז, ט) הסכת ושמע ישראל מה להלן בהסכת אף כאן בהסכת,אשתיק א"ל מידי שמיע לך בהא א"ל הכי אמר רב ששת והוא שבטלין ממלאכתן וקורין,והתניא בית הלל אומרים עוסקין במלאכתן וקורין,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר הפועלים שהיו עושין מלאכה אצל בעל הבית קורין ק"ש ומברכין לפניה ולאחריה ואוכלין פתן ומברכין לפניה ולאחריה ומתפללין תפלה של שמונה עשרה אבל אין יורדין לפני התיבה ואין נושאין כפיהם,והתניא מעין י"ח אמר רב ששת לא קשיא הא ר"ג הא ר' יהושע,אי ר' יהושע מאי איריא פועלים אפילו כל אדם נמי,אלא אידי ואידי ר"ג ולא קשיא כאן בעושין בשכרן כאן בעושין בסעודתן,והתניא הפועלים שהיו עושים מלאכה אצל בעל הבית קורין ק"ש ומתפללין ואוכלין פתן ואין מברכים לפניה אבל מברכין לאחריה שתים כיצד ברכה ראשונה כתקונה שניה פותח בברכת הארץ וכוללין בונה ירושלים בברכת הארץ,במה דברים אמורים בעושין בשכרן אבל עושין בסעודתן או שהיה בעל הבית מיסב עמהן מברכין כתיקונה:,חתן פטור מק"ש: תנו רבנן בשבתך בביתך פרט לעוסק במצוה ובלכתך בדרך פרט לחתן מכאן אמרו הכונס את הבתולה פטור ואת האלמנה חייב,מאי משמע אמר רב פפא כי דרך מה דרך רשות אף הכא נמי רשות,מי לא עסקינן דקאזיל לדבר מצוה ואפילו הכי אמר רחמנא ליקרי,אם כן לימא קרא בלכת מאי בלכתך שמע מינה בלכת דידך הוא דמחייבת הא דמצוה פטירת 16a. btents juxtaposed to streams, as it is written: “As streams stretched forth, as gardens by the riverside; as aloes [ iahalim /i] plantedby the Lord, as cedars by the water” (Numbers 24:6)? The Gemara vocalizes the word iohalim /i, tents, rather than iahalim /i. They are juxtaposed in order bto tell you: Just as streams elevate a person from ritual impurity to purityafter he immerses himself in their water, bso too tentsof Torah belevate a person from the scale of guilt to the scale of merit. /b,We learned in our mishna: bOne who recited iShema bout of order did not fulfillhis obligation. One who recited and erred, should return to the place in iShemathat he erred.,With regard to an error in the recitation of iShema /i, the Gemara recounts: bRabbi Ami and Rabbi Asi were once tying a wedding canopyin preparation bforthe wedding of bRabbi Elazar. He said to them: In the meantime,until you finish, bI will go and hear something in the study hall, and I will come and say it to you. He went and found the itanna /iwho recited imishnayotin the study hall, bwho was recitingthis iTosefta bbefore Rabbi Yoḥa: /b, bOne who recited iShema band erred, and does not know whereexactly bhe erred;if he was bin the middle of a paragraphwhen he realized his error, bhe must return to the beginningof the paragraph; bifhe was bbetween one paragraph and anotherwhen he realized his error but does not remember between which paragraphs, bhe must return to the firstbreak between bparagraphs.Similarly, bif one erred between writing and writing,i.e., between the verse: “And you shall write them on the door posts of your house and on your gates” (Deuteronomy 6:9) in the first paragraph and the identical verse (Deuteronomy 11:20) in the second paragraph, bhe must return to the first writing. /b, bRabbi Yoḥa said to him: They only taughtthis ihalakhain a case bwhere one did notyet bbegin: “In order to lengthen your days”(Deuteronomy 11:21) which follows that verse at the end of the second paragraph. bHowever, if healready bbeganto recite: bIn order to lengthen your days,he can assume that bhe assumed his routine and continuedand completed the second paragraph.,Rabbi Elazar bcame and toldRabbi Ami and Rabbi Asi what he heard. bThey said to him: Had we come only to hear this, it would have been sufficient. /b, strongMISHNA: /strong The primary issue in this mishna is the requisite degree of concentration when reciting iShema /i. bLaborersengaged in their work may brecite iShemawhile standing batop the tree or atop the course of stonesin a wall under construction, bwhich they are not permitted to do forthe iAmida bprayer,which requires intent of the heart.,The mishna continues: bA groom is exempt from the recitation of iShemaon the first nightof his marriage, which was generally Wednesday night, buntil Saturday night, if he has not taken actionand consummated the marriage, as he is preoccupied by concerns related to consummation of the marriage. The mishna relates that bthere was an incident where Rabban Gamliel married a woman and recited iShemaeven bthe first night. His students said to him: Didn’t our teacher teach us that a groom is exempt from the recitation of iShema /i? He answered them:Nevertheless, bI am not listening to youto refrain from reciting iShema /i, and in so doing bpreclude myself fromthe acceptance of bthe yoke of the Kingdom of Heaven, for even one moment. /b, strongGEMARA: /strong With regard to laborers, bthe Sages taughtin a iTosefta /i: bLaborers,while engaged in their labor, may brecite iShemawhile standing batop the tree or atop the course of stonesin a wall under construction. bAnd theymay bpray atop the olive tree or the fig tree,as those trees have many branches close together, so one could stand on them and focus properly while praying. In the case of ball the rest of the trees,however, bthey must climb down and pray.However, bthe homeowner,who is self-employed, bin all cases,regardless of the type of tree, bmust climb down and pray, as he will be unable to focus appropriately.Since, in contrast to the laborers, it is his prerogative to climb down and pray, the Sages did not permit him to pray atop the tree., bRav Mari, son of the daughter of Shmuel, raised a contradiction before Rava: We learnedin our mishna: bLaborers may recite iShema batop the tree or atop the course of stonesin a wall under construction. bWe see that he does not require intent,simple recitation is sufficient. bAnd he raised a contradictionfrom the verbal analogy taught in a ibaraita /i: bOne who recites iShemamust focus his heart, as it is stated: “Hear [ iShema /i], Israel.” And below,later in Deuteronomy, bit says: “Pay attention, and hear [ ishema /i], Israel”(Deuteronomy 27:9). bJust as thereone must bpay attention, so too hereone must bpay attention. /b,Rava bwas silentas he had no response. But bhe said to him: Have you heard anything on thismatter? bHe replied: Rav Sheshet said as follows: And this ihalakha /i, that laborers may recite iShemaatop the tree only applies bwhen they are idle from their work and reciteit so they can focus their hearts.,The Gemara challenges this: bBut wasn’t it taughtin a ibaraitathat bBeit Hillel say:Laborers bengage in their labor and recite iShema /i?,The Gemara responds: bThis is not difficult. This,which says that laborers must be idle from their labor, is referring to a case when they are reciting bthe first paragraphof iShema /i, bwhile that,which says that they may continue to work, is in a case when they are reciting bthe second paragraph. /b, bThe Sages taughtin a iTosefta /i: bLaborers who were working for a homeownerare obligated to brecite iShemaand recite the blessings before it and after it; andwhen they beat their bread theyare obligated to brecite the blessing before and after it; and theyare obligated to brecite the iAmidaprayer. However, they do not descend before the arkas communal prayer leaders bandthe priests among them bdo not lift their handsto recite the Priestly Blessing, so as not to be derelict in the duties they were hired to perform.,The Gemara challenges this: bDidn’t we learnin a different ibaraitathat laborers recite an abridged prayer consisting of ba microcosm of the iAmidaprayerin place of the full iAmidaprayer? bRav Sheshet said: This is not difficult. This ibaraitaobligating laborers to recite the full iAmidaprayer is in accordance with the opinion of bRabban Gamliel,as he holds that one must always recite the full eighteen blessings. bThis ibaraitawhich allows laborers to abridge their prayers is in accordance with the opinion of bRabbi Yehoshua,who permits one to abridge the iAmidaprayer.,The Gemara objects: But bifthis ibaraitais in accordance with the opinion of bRabbi Yehoshua, whydid the ibaraita bdiscussa case involving blaborersin particular? Rabbi Yehoshua holds that bevery person may alsorecite an abridged version of the iAmidaprayer., bRather,we must say that bthis ibaraitaand bthat ibaraitaare both in accordance with the opinion of bRabban Gamliel, and this is not difficult: Here,in the ibaraitawhere laborers pray the abridged version of the iAmidaprayer, refers to a case bwherelaborers bwork for their wagebeyond the meal provided by their employer; bwhile here,in the ibaraitawhere laborers must pray the full iAmidaprayer, refers to a case bwherelaborers bworkonly bfor their meal. /b, bAndindeed bit was taughtin a ibaraita /i: bLaborers who were performing labor for the homeowner recite iShemaand pray; andwhen they beat their bread they do not recite a blessing beforehandbecause the blessing recited before food is only an obligation by rabbinic law, bbut they recite twoof the three blessings normally recited in bthe blessing thereafter,the Grace after Meals, which is an obligation by Torah law. bHow so? The first blessingis recited bin its standardformula; bthe second blessing, he beginsto recite bthe blessing of the land and they includethe blessing: bWho builds Jerusalem within the blessing of the land,at which point they conclude the Grace after Meals., bIn whatcase bis this said?This is said bwith regard tolaborers bwho work for their wage, butif they bwork for their meal or if the homeowner reclinedand ate the meal bwith them, they recite the blessings in their standardformula.,We learned in the mishna that ba groom is exempt from the recitation of iShema /ion the first night of his marriage. bThe Sages taughtthe source of this ihalakhain a ibaraitabased on the verse: “When you sit in your home, and when you walk along the way.” bWhen you sit in your home, to the exclusion of one who is engaged inperformance of a bmitzva,who is exempt from the recitation of iShema /i; band when you walk along the way, to the exclusion of a groom,who is also exempt from the recitation of iShema /i. The ibaraitaadds that bfrom here,from this interpretation of the verses, bthey said: One who marries a virgin is exemptfrom the recitation of iShemaon his wedding night, bbut one who marries a widow is obligated. /b,The Gemara clarifies the meaning of this baraita, and asks: bFrom where is it inferredthat the verse: “When you walk along the way,” enables us to derive that a groom is exempt from the obligation to recite Shema? bRav Pappa saidthat it is derived: bLike the way; just asthe journey along a specific bwaydescribed in the verse bis voluntaryand involves no mitzva, bso too allof those who are obligated to recite iShemaare engaged in bvoluntary activities.However, one engaged in performance of a mitzva is exempt from the obligation to recite iShema /i.,The Gemara asks: bAre we not dealing witha case where one is walking along bon his way toperform ba mitzva; nevertheless, the Torah said to recite iShema /i, indicating that he is obligated even if he set out to perform a mitzva.,The Gemara explains: bIf so,that the intention was to obligate in all cases, blet the Torah say: When walkingalong the way. bWhat isthe meaning of: bWhen you walkalong the way? bConclude from this: It isin a case bof your walking,meaning that when you do this for your own purposes and of your own volition, byou are obligatedto recite iShema /i, bbutwhen you go with the objective bofperforming a bmitzva, you are exempt. /b
27. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) 31b. ומביאו לחיי העולם הבא,אמר רבי אבהו כגון אבימי ברי קיים מצות כיבוד חמשה בני סמכי הוה ליה לאבימי בחיי אביו וכי הוה אתא רבי אבהו קרי אבבא רהיט ואזיל ופתח ליה ואמר אין אין עד דמטאי התם,יומא חד אמר ליה אשקיין מיא אדאייתי ליה נמנם גחין קאי עליה עד דאיתער איסתייעא מילתיה ודרש אבימי (תהלים עט, א) מזמור לאסף,אמר ליה רב יעקב בר אבוה לאביי כגון אנא דעד דאתינא מבי רב אבא מדלי לי כסא ואמא מזגה לי היכי איעביד א"ל מאמך קביל ומאבוך לא תקבל דכיון דבר תורה הוא חלשה דעתיה,רבי טרפון הוה ליה ההיא אמא דכל אימת דהות בעיא למיסק לפוריא גחין וסליק לה וכל אימת דהות נחית נחתת עלויה אתא וקא משתבח בי מדרשא אמרי ליה עדיין לא הגעת לחצי כיבוד כלום זרקה ארנקי בפניך לים ולא הכלמתה,רב יוסף כי הוה שמע קל כרעא דאמיה אמר איקום מקמי שכינה דאתיא אמר רבי יוחנן אשרי מי שלא חמאן רבי יוחנן כי עברתו אמו מת אביו ילדתו מתה אמו וכן אביי איני והאמר אביי אמרה לי אם ההיא מרבינתיה הואי,רב אסי הוה ליה ההיא אמא זקינה אמרה לי' בעינא תכשיטין עבד לה בעינא גברא נייעין לך בעינא גברא דשפיר כותך שבקה ואזל לארעא דישראל,שמע דקא אזלה אבתריה אתא לקמיה דרבי יוחנן אמר לי' מהו לצאת מארץ לחוצה לארץ א"ל אסור לקראת אמא מהו א"ל איני יודע [אתרח] פורתא הדר אתא אמר ליה אסי נתרצית לצאת המקום יחזירך לשלום,אתא לקמיה דרבי אלעזר א"ל חס ושלום דלמא מירתח רתח א"ל מאי אמר לך אמר ליה המקום יחזירך לשלום אמר ליה ואם איתא דרתח לא הוה מברך לך אדהכי והכי שמע לארונא דקאתי אמר אי ידעי לא נפקי,ת"ר מכבדו בחייו ומכבדו במותו בחייו כיצד הנשמע בדבר אביו למקום לא יאמר שלחוני בשביל עצמי מהרוני בשביל עצמי פטרוני בשביל עצמי אלא כולהו בשביל אבא,במותו כיצד היה אומר דבר שמועה מפיו לא יאמר כך אמר אבא אלא כך אמר אבא מרי הריני כפרת משכבו והני מילי תוך שנים עשר חדש מכאן ואילך אומר זכרונו לברכה לחיי העולם הבא,תנו רבנן חכם משנה שם אביו ושם רבו תורגמן אינו משנה לא שם אביו ולא שם רבו אבוה דמאן אילימא אבוה דמתורגמן אטו תורגמן לאו בר חיובא הוא,אלא אמר רבא שם אביו של חכם ושם רבו של חכם כי הא דמר בר רב אשי כי הוה דריש בפירקא איהו אמר אבא מרי ואמוריה אמר הכי אמר רב אשי,ת"ר איזהו מורא ואיזהו כיבוד מורא לא עומד במקומו ולא יושב במקומו ולא סותר את דבריו ולא מכריעו כיבוד מאכיל ומשקה מלביש ומכסה מכניס ומוציא,איבעיא להו 31b. and this action bbrings him to the life of the World-to-Come. /b, bRabbi Abbahu said:One bsuch as Avimi, my son,properly bfulfilled the mitzva of honoringhis parents. The Gemara relates: bAvimi had five sons during his father’s lifetimewho were bordainedto issue halakhic rulings, and he too was ordained. bAndyet bwhen Rabbi Abbahu,his father, bcame and called at the gateto enter, Avimi bwouldhimself brun and go to openthe door bfor him. And before he arrived there, hewould already bsay: Yes, yes,so that his father would not think that he was being ignored., bOne dayRabbi Abbahu bsaid toAvimi his son: bGive me water to drink. Before he brought himthe water, Rabbi Abbahu bdozed off.Avimi bbent overand bstood over him untilhis father bawoke.The performance of this mitzva baided him,i.e., as a reward God helped him in his studies, bandAvimi succeeded in homiletically binterpretingthe psalm: b“A song to Asaph”(Psalms 79)., bRav Ya’akov bar Avuh said to Abaye:With regard to one bsuch as I,so beloved by my parents that bbefore I return from the study hall my father brings me a cup and my mother pours for me, how should I act?Is it disrespectful to accept this honor from them? Abaye bsaid to him: Acceptit bfrom your mother, but do not accept it from your father, as, since he is a Torah scholar he will be disheartenedif his son does not show him the proper level of respect.,The Gemara relates: bRabbi Tarfon had a certainmanner of treating his bmother, that whenever she wished to ascend intoher bbed he would bend over andhelp bher to ascend, and whenever she wished to descendfrom the bed, bshe would descend onto him. He came and praisedhimself in the bstudy hallfor performing the mitzva of honoring one’s father and mother so thoroughly. bThey said to him: You still have not reached even half ofthe bhonordue to her. bHasit ever happened that bshe threw a purse into the sea in front of you, and you did not embarrass her? /b, bWhen Rav Yosef heard his mother’s footsteps, hewould bsay: I will stand before the arriving Divine Presence. Rabbi Yoḥa said: Fortunate is one who never sawhis father and mother, as it is so difficult to honor them appropriately. The Gemara relates that bRabbi Yoḥahimself never saw his parents. bWhen his mother was pregt with him, his father died;and when bshe gave birth to him, his mother died. And the sameis true of bAbaye.The Gemara asks: bIs that so,that Abaye never saw his mother? bBut didn’t Abaye sayon many occasions: bMy mother told me?The Gemara answers: bThatmother bwasactually bhis foster mother,not his birth mother., bRav Asi had an elderly mother. She said to him: I want jewelry,and bhe madejewelry bfor her.She said to him: bI want a manwhom I can marry, and he said to her: bI will seekone bfor you.She said to him: bI want a husband who is as handsome as you.At this point, he realized that she was senile, and that he would be unable to fulfill all her requests. Therefore, bhe left her and went to Eretz Yisrael. /b,Rav Asi bheard that she was following himto Eretz Yisrael. bHe came before Rabbi Yoḥaand bsaid to him: What isthe ihalakhawith regard to bleaving EretzYisrael to go boutside of EretzYisrael? Rabbi Yoḥa bsaid to him:It is bprohibited.Rav Asi further asked: If one is going bto greethis bmother, what isthe ihalakha /i? Rabbi Yoḥa bsaid to him: I do not know.Rav Asi bwaited a littlewhile, and bthen cameback to him. Rabbi Yoḥa bsaid to him: Asi, you areevidently bdetermined to leave.May bthe Omnipresent return you in peace,and he said no more.,Rav Asi bcame before Rabbi Elazar,because he did not know how to interpret Rabbi Yoḥa’s statement. bHe said toRabbi Elazar: bGod forbid, perhapshe bis angrywith me that I wished to leave? Rabbi Elazar bsaid to him: Whatexactly bdid he say to you?Rav Asi bsaid to him:May bthe Omnipresent return you in peace.Rabbi Elazar bsaid to him: If it is so that he was angry, he would not have blessed you.Rabbi Yoḥa certainly gave you permission to leave. bIn the meantime,while he was traveling to meet her, Rav Asi bheard that her coffin was coming,i.e., his mother had died and her coffin was being brought to Eretz Yisrael. bHe said: Had I known I would not have left,as after his mother’s death he was not obligated to leave Eretz Yisrael to honor her., bThe Sages taught: One honorshis father bin his life and honors him in his death. Howdoes he honor him bin his life? One who goes to a place on the command of his father should not sayto the people to whom he has been sent, to hurry them along: bSend meon my journey bon my own behalf,or: bHurry up on my own behalf,or: bAllow meto btake leaveof this business bon my own behalf. Rather,he should say ballof the above in the following manner: Act in this manner bon Father’s behalf,as a mark of respect for his father., bHowdoes he honor him bin his death?If bhe says a matter he heard from hisfather’s bmouth, he should not say: So said Father. Rather,he should say: bSo said Father, my teacher, may I be an atonement for his restingsoul. bAnd this ihalakha bapplies within twelve monthsof his death. bFrom thistime bonward he says: May his memory be for a blessing, for the life of the World-to-Come. /b, bThe Sages taught: A Sagewho lectures in public must bchange the name of his father,i.e., when he quotes his father he should not mention him by name. bAndsimilarly, he changes the bname of his teacher. The disseminator,who explains the statements of a Sage to the audience, bchanges neither the name of his father nor the name of his teacher.The Gemara asks: To bwhose fatheris this referring? bIf we sayit is referring to bthe father of the disseminator,whom the Sage mentioned in his lecture, bis that to saythat bthe disseminator is not obligatedto observe the mitzva of honoring one’s father? How can a disseminator mention his own father by name?, bRather, Rava said:This is referring to the bname of the Sage’s father and the name of the Sage’s teacher.This is blike that which Mar bar Rav Ashiwould do, as bwhen he would teachTorah bat his regular lectureand would mention a ihalakhain the name of his father, Rav Ashi, bhe would say:So said bmy father, my teacher; and his disseminatorwould bsay: So said Rav Ashi.Although a son may not mention his father’s name, the disseminator of his lecture may do so., bThe Sages taught: What is fear and what is honor? Fearof one’s father includes the following: bOne may not stand in hisfather’s fixed bplace, and may not sit in his place, and may not contradict his statementsby expressing an opinion contrary to that of his father, band he may not choose sideswhen his father argues with someone else. What is considered bhonor? He giveshis father bfood and drink, dresses and covershim, and bbringshim bin and takeshim boutfor all his household needs., bA dilemma was raised beforethe Sages:
28. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) 13b. ושימש תלמידי חכמים הרבה מפני מה מת בחצי ימיו ולא היה אדם מחזירה דבר פעם אחת נתארחתי אצלה והיתה מסיחה כל אותו מאורע ואמרתי לה בתי בימי נדותך מה הוא אצלך אמרה לי חס ושלום אפי' באצבע קטנה לא נגע [בי] בימי לבוניך מהו אצלך אכל עמי ושתה עמי וישן עמי בקירוב בשר ולא עלתה דעתו על דבר אחר ואמרתי לה ברוך המקום שהרגו שלא נשא פנים לתורה שהרי אמרה תורה (ויקרא יח, יט) ואל אשה בנדת טומאתה לא תקרב כי אתא רב דימי אמר מטה חדא הואי במערבא אמרי אמר רב יצחק בר יוסף סינר מפסיק בינו לבינה:, big strongמתני׳ /strong /big ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון שעלו לבקרו נמנו ורבו ב"ש על ב"ה וי"ח דברים גזרו בו ביום:, big strongגמ׳ /strong /big א"ל אביי לרב יוסף אלו תנן או ואלו תנן ואלו תנן הני דאמרן או אלו תנן דבעינן למימר קמן תא שמע אין פולין לאור הנר ואין קורין לאור הנר ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון ש"מ ואלו תנן ש"מ:,ת"ר מי כתב מגילת תענית אמרו חנניה בן חזקיה וסיעתו שהיו מחבבין את הצרות,אמר רשב"ג אף אנו מחבבין את הצרות אבל מה נעשה שאם באנו לכתוב אין אנו מספיקין,ד"א אין שוטה נפגע,ד"א אין בשר המת מרגיש באיזמל איני והאמר רב יצחק קשה רימה למת כמחט בבשר החי שנא' (איוב יד, כב) אך בשרו עליו יכאב ונפשו עליו תאבל אימא אין בשר המת שבחי מרגיש באיזמל,אמר רב יהודה אמר רב ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו שאלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשן:,ושמנה עשר דבר גזרו: מאי נינהו שמנה עשר דבר דתנן אלו פוסלין את התרומה האוכל אוכל ראשון והאוכל אוכל שני והשותה משקין טמאין והבא ראשו ורובו במים שאובין וטהור שנפלו על ראשו ורובו שלשה לוגין מים שאובין והספר והידים והטבול יום והאוכלים והכלים שנטמאו במשקין,מאן תנא האוכל אוכל ראשון והאוכל אוכל שני מפסל פסלי טמויי 13b. band served Torah scholars extensively, why did he die at half his days?Where is the length of days promised him in the verse? bNo one would respond to herastonishment bat all.Eliyahu said: bOne time I was a guest in herhouse, band she was relating that entire eventwith regard to the death of her husband. bAnd I said to her: My daughter, during the period of your menstruation, howdid bheact btoward you? She said to me: Heaven forbid, he did not touch me even withhis blittle finger.And I asked her: bIn the days of your whitegarments, after the menstrual flow ended, and you were just counting clean days, bhow did he act toward youthen? She said to me: bHe ate with me, and drank with me, and slept with me with bodily contact and,however, bit did not enter his mind about something else,i.e., conjugal relations. bAnd I said to her: Blessed is the Omnipresent who killed himfor this sin, basyour husband bdid not show respect to the Torah. The Torah said: “And to a woman in the separation of her impurity you should not approach”(Leviticus 18:19), even mere affectionate contact is prohibited. The Gemara relates that bwhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said:That student did not actually sleep with her with bodily contact; rather, bit wasin bone bedthat they slept without contact. bIn the West,in Eretz Yisrael, bthey saythat bRav Yitzḥak bar Yosef said:When they would sleep together in one bed, she wore ba belt [ isinar /i]from the waist down that bwould separate between him and her.Nevertheless, since the matter is prohibited, that student was punished., strongMISHNA: /strong bAnd these are among the ihalakhotthatthe Sages, bwho went up to visit him, said in the upper story of Ḥaya ben Ḥizkiya ben Garon.The precise nature of these ihalakhotwill be explained in the Gemara. These ihalakhotare considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various ihalakhotof the Torah. It turned out that when the people expressing opinions bwere counted,the students of bBeit Shammai outnumberedthe students of bBeit Hillel, and they issued decreeswith regard to beighteen matters on that dayin accordance with the opinion of Beit Shammai., strongGEMARA: /strong With regard to the language that introduces our mishna, bAbaye said to Rav Yosef: Did we learnin our mishna: bThese areamong the ihalakhot /i, bor did we learnin our mishna: bAnd these areamong the ihalakhot /i? The difference is significant. bDid we learn: And these,and if so, the reference would be to bthose that we saidearlier, i.e., that those ihalakhotare included in the decrees? bOr did we learn: These,and if so the reference would be to bthose that we seek to mention below? Comeand bheara solution to this dilemma from the fact that these matters were taught together in a ibaraita /i: bOne may not shakegarments to rid them of lice bby the light of the lamp and one may not read by the light of the lamp; and these are among the ihalakhotthatthe Sages bsaid in the attic of Ḥaya ben Ḥizkiya ben Garon. Conclude from thisthat bwe learned: And thesein the mishna, and the reference is to the decrees mentioned earlier., bThe Sages taughtin a ibaraitawith regard to iMegillat Ta’anit /i, which is a list of days of redemption that were established as celebrations for generations: bWho wrote iMegillat Ta’anit /i?This scroll was written by bḤaya ben Ḥizkiyaben Garon band his faction, who held dearthe memory of bthe troublesthat befell Israel and their salvation from them., bRabban Shimon ben Gamliel said: We also hold dearthe memory of bthe troublesfrom which Israel was saved, bbut what can we do? If we came to writeall the days of that kind, bwe would not manage todo so, as the troubles that Israel experienced in every generation and era are numerous, and on each day there is an event worthy of commemoration., bAlternatively:Why do we not record the days of salvation from troubles? Just as ba crazy person is not hurt,as he is not aware of the troubles that befall him, so too, we cannot appreciate the magnitude of the calamities that befall us., bAlternatively: The flesh of a dead person does not feel the scalpel[iizemel/b] cutting into him, and we, too, are in such a difficult situation that we no longer feel the pains and troubles. With regard to the last analogy, the Gemara asks: bIs that so? Didn’t Rav Yitzḥak say: Thegnawing of bmaggots is as excruciating to the dead asthe stab of ba needle is to the flesh of the living,as bit is statedwith regard to the dead: b“But his flesh shall hurt him, and his soul mourns over him”(Job 14:22)? Rather, bsayand explain the matter: bThe dead fleshin parts of the body bof the living personthat are insensitive to pain bdoes not feel the scalpelthat cuts him., bRav Yehuda saidthat bRav said: Truly, that man is remembered for the good, and his name is Ḥaya ben Ḥizkiya, as if not for him, the book of Ezekiel would have been suppressed because its contents,in many details, bcontradict matters of Torah.The Sages sought to suppress the book and exclude it from the canon. bWhat did he,Ḥaya ben Ḥizkiya, bdo? They brought him three hundred jugs of oil,for light and food, bupto his upper story, band he satisolated bin the upper storyand did not move from there until bhe homiletically interpretedall of those verses in the book of Ezekiel that seemed contradictory, and resolved the contradictions.,We learned in the mishna that when the Sages went up to the upper story of the house of Ḥaya ben Ḥizkiya ben Garon, they were counted band issued eighteen decreesin accordance with the opinion of Beit Shammai. The Gemara asks: bWhat are those eighteen matters?The Gemara answers: bAs we learnedin a mishna, a list of the decrees that the Sages issued with regard to items whose level of impurity is such that if they come into contact with iterumathey disqualify it. By means of that contact, the iterumaitself becomes impure, but it does not transmit impurity to other items. bThese disqualify iteruma /i: One who eats foodwith bfirstdegree ritual impurity status acquired as a result of contact with a primary source of ritual impurity, e.g., a creeping animal; band one who eats foodwith bseconddegree ritual impurity status acquired as a result of contact with an item with first degree ritual impurity status; band one who drinks impure liquidsof any degree of impurity; band one whose head and most of hisbody bcome into drawn waterafter he immersed himself in a ritual bath to purify himself; band a ritually pure person that three ilog /iof bdrawn water fell on his head and most of hisbody; band a Torah scroll; and the handsof any person who did not purify himself for the purpose of handling iteruma /i; bandone bwho immersed himself during the day,i.e., one who was impure and immersed himself, and until evening he is not considered completely pure; band foods and vessels that became impure bycoming into contact with impure bliquids.Contact with any of these disqualifies the iteruma /i. The Gemara seeks to clarify these matters.,The Gemara asks first: bWho is the itanna /iwho holds that bone who eats foodwith bfirstdegree ritual impurity status, band one who eats foodwith bseconddegree ritual impurity status, bdisqualifythe iteruma,but

Subjects of this text:

subject	book bibliographic info
academies,rabbinic,palestinian	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
academies,rabbinic,vs. study-houses	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
academies,rabbinic	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
aggada	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11
agricultural matters	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 74
akiva,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19
ami,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
animals	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 21
antioch	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
antioch (syrian)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
aqiba	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 74
archaeology,arch(a)eological	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
architecture,fourth and fifth centuries	Esler (2000), The Early Christian World, 740
architecture,generally	Esler (2000), The Early Christian World, 740
asi,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
authority,rabbinic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
babatha	Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 144
babylonian,halakha/tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14
babylonian sources,on academic setting	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
babylonian sources,story settings in	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
babylonian sources,study-house in	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
babylonian talmud	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
baraitot (tannaitic sources not in mishna),on study settings	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
bavli (babylonian talmud),on academic setting	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
beit midrash stories	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
ben garon	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 20, 428, 606
birkat ha-minim	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
buying and/or selling	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 21, 74
byzantine period,emperor	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
canon (scriptural),canonical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
christians,christianity	Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 80
clothes/garments	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 21, 74
conflict,of jews and christians (parting of the ways)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
continuity,of rabbinic canon,conversations, in rabbinic canonical record	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
contract	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164
cyrus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
dangerous gentile	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 74
daniel,book of	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
decrees,eighteen	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 13, 14, 20, 164, 428, 606
diaspora	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
disciple circles,rabbinic disciples as apprentices	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 61
disciple circles	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 61
disputes,schools (of shammai and hillel)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 20
divorce bill	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164
domitian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
editing (process)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11
eighteen halakhot	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 209, 210
elazar,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 648
elazar (lazar) ben azaria,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428
eleazar,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
eleazar (son of high-priest ananias)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 428
eleazar b. r. sadoq	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 74
essenes (see also qumran)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428
fence around the torah	Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 80
food laws	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 209, 210
formulations,casuistic	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
fourth philosophy (josephus)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
friday (fast/festival day)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11
gamaliel (gamliel) the elder,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 606
gamaliel (gamliel) the younger,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 428, 606
gentile	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 164, 428
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
gentiles	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 209, 210
habit	Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 80
hadrian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
halakha,shammaite	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
halakhah,as modality of tradition	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
halakhah,mosaic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
halakhah,pre-exilic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
halakhah,second temple period	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
hananiah ben hezekiah ben garon,r.	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
hanina b. dosa,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
heave offering	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210
hebrew language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 164
high (chief) priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
hillel,hillel,school of	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
hillel,house of	Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Rubenstein (2003), The Culture of the Babylonian Talmud. 26
hillel,school of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 20, 428, 606, 648
hillel	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81
hillel (the elder,aka hillel the,babylonian)	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 61
hillel the elder	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 13, 20, 290, 428, 606
hiyya,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
hizkia,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
idolatry	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164, 428
index of subjects,shammaite)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 14, 19, 428, 606
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11
jewish-christian group,commmunity	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
jewish war	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 209
josephus	Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 290, 428, 606
judas the galilean	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
ketuba	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164
land of israel (palestine)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
levitical/ritual purity	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 648
luke	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
maaseh,and beit midrash stories	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
maaseh,narrativity,strains of	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
maaseh,pattern of	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
marriage	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
marriage (see also divorce)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164, 648
matthaean church,community	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11
mishna	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
mishnah,maaseh pattern in	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
mishnah	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
moses	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 82; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164
narrativity,mishnaic sources	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
nidbai	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
oil	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210; Goodman (2006), Judaism in the Roman World: Collected Essays, 197
palestine,academies in	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
palestinian sources,on academic setting	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
palestinian sources,story settings in	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
palestinian sources,vs. babylonian	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 428, 606, 648
pesah	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
pharisaic tradition/halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 20
preservation of life on ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
proselyte,proselytism	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428
pseudo-narratives,conversations,in rabbinic canonical record	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
pseudo-narratives,types of	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
purity/impurity	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210
purity (see also food laws)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 14, 164, 648
purity laws	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 19, 20
purity system	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19
qumran halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 648
r. eliezer shammaite	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 428, 606
rab	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
raba bar bar hana	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11
rabban gamaliel (i and ii)	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
rabbi (title)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 606
rabbinic texts	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
rabbis	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 290
redaction/writing of mishna	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 20, 164
revolt/war,under nero (great ~)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164, 428, 606, 648
ritual	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428
roman,period	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164
rome,romans	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 209
rulings,halakhic,methods	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
sabbath	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
sages early rabbinic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81, 82
scholasticism,rabbinic,institutionalization of	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 61
sermon on the mount	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
sexual prohibitions	Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 80
shammai,house of	Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Rubenstein (2003), The Culture of the Babylonian Talmud. 26
shammai,school	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 13, 20, 290, 428, 606, 648
shammai	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81
shammai (see also subject index)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 13, 20, 164, 290, 428
shimon bar yohai,r.'	Goodman (2006), Judaism in the Roman World: Collected Essays, 197
shimon ben gamaliel the elder	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
shimon ben yohai,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 14
stories,settings of	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
stringency,r. hananiahs chamber rulings	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
study-house (bet midrash),in babylonian vs. palestinian sources	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
study-house (bet midrash),vs. private home	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
tannaim	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
tannaitic	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 81
tannaitic period	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 61
taqqanot	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
tarfon,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
tarfon,rabbi	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 61
teleological logic of coherence,in rabbinic canon,conversations lack	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
temple (jerusalem)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
temple ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
texts,irrealis,beit midrash stories	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 53
tora (see also pentateuch)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13
torah study,settings of	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
tosefta,in relation to mishnah	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 82
tosefta,maaseh pattern in	Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26
usha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19
violence,settings of	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
war,on sabbath	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
war	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
yasa,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
yavne	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14
yavne period	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 290
yehuda ha-nasi,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164
yehuda nesia,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 164
yehuda the ammonite	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428
yerushalmi (palestinian talmud),on academic setting	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
yishmael,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14
yohanan,r.	Rubenstein (2003), The Culture of the Babylonian Talmud. 26
yohanan ben zakkai,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290
yose,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19
yoshua,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 13, 14, 19, 20, 428
zadok the pharisee	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 606
zealot,zealots	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 164, 290, 428, 606, 648