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Tiresias: The Ancient Mediterranean Religions Source Database



8041
Mishnah, Sotah, 1.7


בַּמִדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ. הִיא קִשְּׁטָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם נִוְּלָהּ. הִיא גִלְּתָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם גִּלָּה עָלֶיהָ. בַּיָּרֵךְ הִתְחִילָה בָעֲבֵרָה תְחִלָּה וְאַחַר כָּךְ הַבֶּטֶן, לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִלָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט:In the measure with which a person metes out to others, they mete out to him. She adorned herself for a sin; the Omnipresent made her repulsive. She exposed herself for a sin; the Omnipresent exposed her. She began the transgression with the thigh and afterwards with the womb; therefore she is punished first in the thigh and afterwards in the womb, nor does all the body escape.


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

23 results
1. Hebrew Bible, Deuteronomy, 21.10-21.14 (9th cent. BCE - 3rd cent. BCE)

21.11. וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12. וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13. וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ 21.10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive," 21.11. and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;" 21.12. then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;" 21.13. and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife." 21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her."
2. Hebrew Bible, Exodus, 2.4 (9th cent. BCE - 3rd cent. BCE)

2.4. וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃ 2.4. And his sister stood afar off, to know what would be done to him."
3. Hebrew Bible, Genesis, 50.7, 50.9 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Numbers, 5.14-5.15, 5.18, 5.28 (9th cent. BCE - 3rd cent. BCE)

5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled;" 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance." 5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse." 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed."
5. Hebrew Bible, 2 Samuel, 15.6 (8th cent. BCE - 5th cent. BCE)

15.6. וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה לְכָל־יִשְׂרָאֵל אֲשֶׁר־יָבֹאוּ לַמִּשְׁפָּט אֶל־הַמֶּלֶךְ וַיְגַנֵּב אַבְשָׁלוֹם אֶת־לֵב אַנְשֵׁי יִשְׂרָאֵל׃ 15.6. And in this manner did Avshalom to all Yisra᾽el that came to the king for judgment: so Avshalom stole the hearts of the men of Yisra᾽el."
6. Mishnah, Ketuvot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. The following are the kinds of work which a woman must perform for her husband:Grinding, Baking,If she brought one slave-woman into the marriage she need not grind or bake or wash. Washing,Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Cooking, Nursing her child, Preparing his bed, And working in wool. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabbi Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity."
7. Mishnah, Makkot, 3.15-3.16 (1st cent. CE - 3rd cent. CE)

3.15. All who have incurred [the penalty of] kareth, on being flogged are exempt from their punishment of kareth, for it says, “[He may be given up to forty lashes, but not more] ... lest your brother shall be dishonored before your eyes” (Deut. 25;3) once he has been lashed he is [considered] “your brother”, the words of Rabbi Haiah ben Gamaliel. Rabbi Haiah ben Gamaliel said: “Just as one who transgresses one transgression forfeits his life, how much more does one who performs one commandment have his life granted him.” Rabbi Shimon says: “You can learn this from its own passage; as it says: “[All who do any of those abhorrent things] such persons shall be cut off from their people” (Lev. 18:29), and it says: “You shall keep my statutes and my ordices which if a man do, he shall live by them” (Lev. 18:5), which means that one who desists from transgressing is granted reward like one who performs a precept. Rabbi Shimon bar Rabbi says: Behold [the Torah] says, “But makes sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh…[that it may go well with you and with your descendents to come..” (Deut. 12:23-25”-- now, if in the case of blood which a person’s soul loathes, anyone who refrains from it receives reward, how much more so in regard to robbery and sexual sin for which a person’s soul craves and longs shall one who refrains from them acquire merit for himself and for generations and generations to come, to the end of all generations! 3.16. Rabbi Haiah ben Akashia says: “The Holy Blessed One, desired to make Israel worthy, therefore gave He gave them much Torah [to study] and many commandments [to perform]: for it is says, “The Lord desires [his servant’s] vindication, that he may magnify and glorify [His] teaching.”"
8. Mishnah, Niddah, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. Every hand that makes frequent examination: In the case of women is praiseworthy, But in the case of men it ought to be cut off. In the case of a deaf, an person not of sound senses, a blind or an insane woman, if other women of sound senses are available they attend to her, and they may eat terumah. It is the custom of the daughters of Israel to have intercourse using two testing-rags, one for the man and the other for herself. Virtuous women prepare also a third rag to prepare the \"house\" [before intercourse]."
9. Mishnah, Peah, 1.1, 5.6 (1st cent. CE - 3rd cent. CE)

1.1. These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all." 5.6. One who sells, the seller is permitted [to take the agricultural gifts] and the purchaser is forbidden. One may not hire a worker on the condition that the son [of the worker] should gather the gleanings after him. One who does not allow the poor to gather, or one who allows one but not another, or one who helps one of them [to gather] behold he is a robber of the poor. Concerning him it is said: “Do not remove the landmark of those that come up (olim)” (Proverbs 22:28)."
10. Mishnah, Qiddushin, 4.12 (1st cent. CE - 3rd cent. CE)

11. Mishnah, Shabbat, 2.1, 2.5 (1st cent. CE - 3rd cent. CE)

2.1. With what may they kindle [the Shabbat light] and with what may they not kindle them?They may not kindle with cedar fiber, uncarded flax, a raw silk, a desert wick, or seaweed, And not with pitch, wax, castor oil, [terumah] oil [which must be] burnt, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it." 2.5. One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If [he does so because] he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal."
12. Mishnah, Sotah, 1.4-1.6, 1.8-1.9, 3.4 (1st cent. CE - 3rd cent. CE)

1.4. They bring her up to the great court which is in Jerusalem, and [the judges] solemnly admonish her in the same way that they admonish witnesses in capital cases. And they say to her, “My daughter, much is done by wine does much, much is done by frivolity, much is done by youth, much is done by bad neighbors. For the sake of His great name which is written in holiness do it so that it may not be rubbed out on the water.” And they say to her matters which neither she nor all the family of her father's house is worthy to hear." 1.5. If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out [with a get]. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes [the braids of] her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it." 1.6. If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48)." 1.8. Samson went after [the desire of] his eyes; therefore the Philistines put out his eyes, as it is said, “And the Philistines laid hold of him, and put out his eyes” (Judges 16:2. Absalom was proud of his hair, therefore he was hanged by his hair. And because he had relations with the ten of his father’s concubines, therefore [they thrust] ten spears in him, as it is said, “And ten of Joab’s young arms-bearers closed in [and struck Absalom until he died]” (II Samuel 18:15). And because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, as it is said, “So Absalom stole the hearts of the people of Israel” (II Samuel 15:6), therefore three darts were driven into him, as it is said, “And he took three darts in his hand, and drove them through the heart of Absalom” (II Samuel 18:1." 1.9. The same is true for good.Miriam waited one hour for Moses, as it is said, “And his sister stood afar off”, (Exodus 2:4), therefore Israel was delayed for her seven days in the wilderness, as it is said, “And the people did not journey until Miriam was brought in again” (Numbers 12:15). Joseph had the merit of burying his father and there was none among his brothers greater than he, as it is said, “And Joseph went up to bury his father…and there both chariots and horsemen went up with him” (Exodus 50:7,9). Whom do we have who is greater than Joseph since none other than Moses occupied himself [with his burial]? Moses had the merit [to bury] the bones of Joseph and there was none in Israel greater than he, as it is said, “And Moses took the bones of Joseph with him” (Exodus 13:19). Whom do have greater than Moses since none other than the Omnipresent was occupied [with his burial], as it is said, “And He buried him in the valley” (Deuteronomy 34:6)? Not only concerning Moses did they say this, but concerning all the righteous, as it is said, “And your righteousness shall go before your, the presence of God shall gather you [in death]” (Isaiah 58:8)." 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world."
13. Mishnah, Shekalim, 3.2 (1st cent. CE - 3rd cent. CE)

3.2. In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel. Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla. The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to seem be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4)."
14. Mishnah, Zavim, 2.2 (1st cent. CE - 3rd cent. CE)

2.2. There are seven ways in which a zav is examined as long as he had not become subject to zivah: With regard to food, drink, as [to what] he had carried, whether he had jumped, whether he had been ill, what he had seen, or what he had thought. [It doesn't matter] whether he had thoughts before seeing [a woman], or whether he had seen [a woman] before his thoughts. Rabbi Judah says: even if he had watched beasts, wild animals or birds having intercourse with each other, and even when he had seen a woman's dyed garments. Rabbi Akiva says: even if he had eaten any kind of food, be it good or bad, or had drunk any kind of liquid. They said to him: Then there will be no zavim in the world!’ He replied to them: you are not held responsible for the existence of zavim!’ Once he had become subject to zivah, no further examination takes place. [Zov] resulting from an accident, or that was at all doubtful, or an issue of semen, these are unclean, since there are grounds for the assumption [that it is zivah]. If he had at a first [issue] they examine him; On the second [issue] they examine him, but on the third [issue] they don't examine him. Rabbi Eliezer says: even on the third [issue] they examine him because of the sacrifice."
15. New Testament, James, 2.12 (1st cent. CE - 1st cent. CE)

2.12. So speak, and so do, as men who are to be judged by a law of freedom.
16. New Testament, Romans, 2.1 (1st cent. CE - 1st cent. CE)

2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
17. New Testament, Matthew, 7.1 (1st cent. CE - 1st cent. CE)

7.1. Don't judge, so that you won't be judged.
18. Tosefta, Sotah, 3.2 (1st cent. CE - 2nd cent. CE)

3.2. ... The people of Sodom became haughty in front of the Place only due to the goodness He showered upon them, as it says : \"A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion (Job 28:5-8). The people of Sodom [said]: \"Since food comes out of our land, and silver and gold, and precious stones and pearls [all come] from our land, we have no need that other people will come to us to diminish [our valuables]. Let us rise and prevent the wayfarers to enter our cities [banot]!\" The Holy One of Blessing said to them: \"I gave goodness to you, and you seek to forget the wayfarers from your cities?! I will forget the wayfarers in your midst [beinechem] and I will forget you from the world!\" What does it say? \"He breaks open a shaft away from where men sojourn; they are forgotten of the foot that pass by; they hang afar from men, they swing to and fro.\" (Job 28:4) and \"The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings into their hand.\" (Job 12:6) and so it says \"As I live—declares the Lord GOD—your sister Sodom and her daughters did not do what you and your daughters did.Only this was the sin of your sister Sodom: arrogance! She and her daughters had plenty of bread\"(Ezekiel 16:48-49)"
19. Anon., Sifre Numbers, 131, 11 (2nd cent. CE - 4th cent. CE)

20. Palestinian Talmud, Moed Qatan, 3.8 (2nd cent. CE - 5th cent. CE)

21. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

39b. ארבע על ארבע רוחות הערוגה ואחת באמצע שפיר אלא הכא משום נוי ואי נמי משום טרחא דשמעא היא:, big strongמתני׳ /strong /big כל העושה מצוה אחת מטיבין לו ומאריכין לו ימיו ונוחל את הארץ וכל שאינו עושה מצוה אחת אין מטיבין לו ואין מאריכין לו ימיו ואינו נוחל את הארץ:, big strongגמ׳ /strong /big ורמינהי אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא אלו הן כבוד אב ואם וגמילות חסדים והכנסת אורחים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולם,אמר רב יהודה הכי קאמר כל העושה מצוה אחת יתירה על זכיותיו מטיבים לו ודומה כמי שמקיים כל התורה כולה מכלל דהנך אפילו בחדא נמי אמר רב שמעיה לומר שאם היתה שקולה מכרעת,וכל העושה מצוה אחת יתירה על זכיותיו מטיבין לו ורמינהו כל שזכיותיו מרובין מעונותיו מריעין לו ודומה כמי ששרף כל התורה כולה ולא שייר ממנה אפילו אות אחת וכל שעונותיו מרובין מזכיותיו מטיבין לו ודומה כמי שקיים כל התורה כולה ולא חיסר אות אחת ממנה,אמר אביי מתניתין דעבדין ליה יום טב ויום ביש רבא אמר הא מני רבי יעקב היא דאמר שכר מצוה בהאי עלמא ליכא,דתניא רבי יעקב אומר אין לך כל מצוה ומצוה שכתובה בתורה שמתן שכרה בצדה שאין תחיית המתים תלויה בה בכיבוד אב ואם כתיב (דברים ה, טו) למען יאריכון ימיך ולמען ייטב לך בשילוח הקן כתיב (דברים כב, ז) למען ייטב לך והארכת ימים,הרי שאמר לו אביו עלה לבירה והבא לי גוזלות ועלה לבירה ושלח את האם ונטל את הבנים ובחזירתו נפל ומת היכן טובת ימיו של זה והיכן אריכות ימיו של זה אלא למען ייטב לך לעולם שכולו טוב ולמען יאריכון ימיך לעולם שכולו ארוך,ודלמא לאו הכי הוה ר' יעקב מעשה חזא ודלמא מהרהר בעבירה הוה מחשבה רעה אין הקב"ה מצרפה למעשה,ודלמא מהרהר בעבודת כוכבים הוה וכתיב (יחזקאל יד, ה) למען תפוש את בית ישראל בלבם איהו נמי הכי קאמר אי סלקא דעתך שכר מצוה בהאי עלמא אמאי לא אגין מצות עליה כי היכי דלא ליתי לידי הרהור,והא א"ר אלעזר שלוחי מצוה אין נזוקין התם בהליכתן שאני,והא אמר רבי אלעזר שלוחי מצוה אינן נזוקין לא בהליכתן ולא בחזירתן סולם רעוע הוה דקביע היזיקא וכל היכא דקביע היזיקא לא סמכינן אניסא דכתיב (שמואל א טז, ב) ויאמר שמואל איך אלך ושמע שאול והרגני,אמר רב יוסף אילמלי דרשיה אחר להאי קרא כרבי יעקב בר ברתיה לא חטא ואחר מאי הוא איכא דאמרי כי האי גוונא חזא,ואיכא דאמרי לישנא דחוצפית המתורגמן חזא דהוה גריר ליה דבר אחר אמר פה שהפיק מרגליות ילחך עפר נפק חטא,רמי רב טובי בר רב קיסנא לרבא תנן כל העושה מצוה אחת מטיבין לו עשה אין לא עשה לא ורמינהי ישב ולא עבר עבירה נותנים לו שכר כעושה מצוה אמר ליה התם כגון שבא דבר עבירה לידו וניצול הימנה,כי הא דרבי חנינא בר פפי תבעתיה ההיא מטרוניתא אמר מלתא ומלי נפשיה שיחנא וכיבא עבדה היא מילתא ואיתסי ערק טשא בההוא בי בני דכי הוו עיילין בתרין אפילו ביממא הוו מיתזקי למחר אמרו ליה רבנן מאן נטרך אמר להו שני 39b. and he was careful to plant bfourdifferent species balong the four sides of the garden bed and one in the middle,so that there would be space between them, it works out bwell.This would show that Rav was cautious not to plant diverse kinds together. bBut here,where Rav actually planted each species in its own bed, he did so bdue to beautification,i.e., to improve the appearance of the garden in front of the study hall. bAlternatively,the reason Rav planted this way bis due to the troublethat would be caused to bthe attendant.When his attendant would be sent to fetch a certain type of vegetable from the garden he would not need to search for it, but would know where the different vegetables were planted. Therefore, this does not prove that Rav was concerned about diverse kinds outside of Eretz Yisrael., strongMISHNA: /strong bAnyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land,i.e., life in the World-to-Come. bAnd anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the landof the World-to-Come., strongGEMARA: /strong bAndthe Gemara braises a contradictionfrom a mishna ( iPe’a1:1): bTheseare the bmatters that a personengages in and benjoys their profits in this world, and the principalreward bremains for him for the World-to-Come,and bthey are: Honoring one’s father and mother, acts of loving kindness, hospitalitytoward bguests, and bringing peace between one person and another; and Torah study is equal to all of them.This indicates that one is rewarded in this world only for fulfilling these mitzvot, but not for fulfilling all mitzvot., bRav Yehuda saidthat bthis is whatthe mishna bis saying: Anyone who performs one mitzva in addition to hisother bmerits,and thereby tips the scale of all his deeds to the side of righteousness, bhas goodness bestowed upon him and is compared to one who fulfills the entire Torah.The Gemara asks: One can learn bby inferencefrom here bthatwith regard to bthosemitzvot listed in the mishna in iPe’aone is rewarded beven for oneof them, notwithstanding the fact that overall his sins are more numerous. bRav Shemaya said:The other mishna serves bto say that ifone’s sins and merits bwereof bequalbalance, i.e., he has accrued an equal amount of merit and sin, one of these mitzvot btiltsthe scale in his favor.,The Gemara further asks: bAnddoes banyone who performs one mitzva in addition to hisother bmerits have goodness bestowed upon himin this world? The Gemara braises a contradictionfrom a ibaraita /i: bAnyone whose merits are greater than his sins is punished with sufferingin order to cleanse his sins in this world and enable him to merit full reward for his mitzvot in the World-to-Come. bAnddue to this punishment bhe appearsto observers blike one who burned the entire Torah without leaving even one letter remaining of it.Conversely, banyone whose sins are greater than his merits has goodness bestowed upon himin this world, band he appears like one who has fulfilled the entire Torah without lackingthe fulfillment of beven one letter of it. /b, bAbaye said:When bthe mishnasaid that he is rewarded, it means bthat he has one good day and one bad day.He is rewarded for the mitzvot he performs; nevertheless, occasionally he also has bad days which cleanse him of his sins, and the ibaraitais referring to those days. bRava saidthat the mishna and this ibaraitarepresent two different opinions. In accordance with bwhoseopinion bis this ibaraita /i? bIt isin accordance with the opinion of bRabbi Ya’akov, who says: There is no rewardfor performance of ba mitzva in this world,as one is rewarded for mitzvot only World-to-Come., bAs it is taughtin a ibaraitathat bRabbi Ya’akov says: There is not a single mitzva written in the Torah whose rewardis stated balongside it, which is not dependent on the resurrection of the dead,i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? bWith regard to honoring one’s father and mother it is written: “That your days may be long, and that it may go well with you”(Deuteronomy 5:16). bWith regard tothe bdispatchof the mother bird from bthe nest it is written: “That it may be well with you, and that you may prolong your days”(Deuteronomy 22:7).,Despite this, it occurred that bthere wasone bwhose father said to him: Climb tothe top of bthe building and fetch me chicks. And he climbed tothe top of bthe building and dispatched the motherbird band took the young,thereby simultaneously fulfilling the mitzva to dispatch the mother bird from the nest and the mitzva to honor one’s parents, bbut upon his return he fell and died. Where is the goodness of the days of this one, and where is the length of days of this one? Rather,the verse b“that it may be well with you”means bin the world where all is well, and “that your days may be long”is referring bto the world that is entirely long. /b,The Gemara asks: bBut perhaps thisincident bnever occurred?It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya’akov never happened. The Gemara answers: bRabbi Ya’akovhimself bsaw an incidentof this kind. The Gemara asks: bBut perhapsthat man bwas contemplating sinat the time, and he was punished for his thoughts? The Gemara answers that there is a principle that bthe Holy One, Blessed be He, does not link a bad thought to an action,i.e., one is not punished for thoughts alone.,The Gemara asks: bBut perhaps he was contemplating idol worshipat the time, band it is writtenwith regard to idol worship: b“So I may take the house of Israel in their own heart”(Ezekiel 14:5), which indicates that one is punished for idolatrous thoughts. The Gemara answers: Rabbi Ya’akov bwas saying this as well: If it enters your mindthat there is breward forperforming ba mitzva in this world, why didn’tthese bmitzvot protect him so that he should not come to contemplateidol worship? Since that man was not protected from thoughts of idol worship at the time, this indicates that the performance of mitzvot does not entitle one to merit reward in this world.,The Gemara asks: bBut didn’t Rabbi Elazar saythat bthose on the path to perform a mitzva are notsusceptible to bharm?How is it possible that this individual, who was sent by his father to perform a mitzva, could have died? The Gemara answers: bThere,Rabbi Elazar is referring those bon their wayto perform a mitzva, which bis different,as one is not susceptible to harm when he is on his way to fulfill a mitzva. In this case the individual was harmed on his return, and one is not afforded protection after having performed a mitzva.,The Gemara asks: bBut didn’t Rabbi Elazar saythat bthose on the path to perform a mitzva are notsusceptible to bharm, neitherwhen they are bon their wayto perform the mitzva bnor when they are returningfrom performing the mitzva? The Gemara answers: In that case it bwas a rickety ladder,and therefore bthe danger was established; and anywhere that the danger is established one may not rely on a miracle, as it is writtenwith regard to God’s command to Samuel to anoint David as king in place of Saul: b“And Samuel said: How will I go, and Saul will hear and kill me;and God said: Take in your hand a calf and say: I have come to sacrifice an offering to God” (I Samuel 16:2). Although God Himself issued the command, there was concern with regard to the established dangers., bRav Yosef said: Had Aḥer,literally Other, the appellation of the former Sage Elisha ben Avuya, binterpreted thisaforementioned bverse:“That it may go well with you” (Deuteronomy 5:16), bhomiletically,as referring to the World-to-Come, basdid bRabbi Ya’akov, son of his daughter,he would bnot have sinned.The Gemara asks: bAnd whatcaused bAḥerto sin? bThere arethose bwho say he saw a case like this,where a son went up to the roof on his father’s command, dispatched the mother bird, and then died. It was witnessing this episode that led Elisha ben Avuya astray., bAnd there arethose bwho saythat bhe saw the tongue of Ḥutzpit the disseminatorafter the latter was executed by the government, thrown in the street, and bdraggedalong bby something else,a euphemism for a pig. bHe said: Shall a mouth that produced pearls lapup bdirt?For this reason bhe went outand bsinned. /b,§ bRav Tuvi bar Rav Kisna raises a contradiction to Ravaand asked: bWe learnedin the mishna that banyone who performs one mitzva has goodness bestowed upon him.This indicates that if one actually bperformedthe bmitzva, yes,he is rewarded, but if he bdid not performthe mitzva, bno,he does not receive a reward. He braises a contradictionbased on the following statement: If bone sits and does not transgress, he receives a reward as one who performs a mitzva,despite the fact that he does not actually perform a mitzva. Rava bsaid to him: There,when it is referring to one who sits and does not transgress, it does not mean that he was merely sitting; rather, it is speaking of a case bwherean opportunity to commit ba sinful act presents itselfto him band he is saved from it. /b,This is blikean incident involving bRabbi Ḥanina bar Pappi, who was enticed by a certain noblewoman [ imatronita /i]to engage in sexual intercourse with her. bHe said a formulaof an incantation band was covered with boils and scabsso as to render himself unattractive to her. bShe performed an actof magic band he was healed. He fled and hid in a bathhousethat was so dangerous, due to the demons that frequented the place, bthat when two people enteredtogether beven during the day they would be harmed. The next day the Sages said to him: Who protected youin that dangerous place? Rabbi Ḥanina bar Pappi bsaid to them:There were angels who appeared like btwo /b
22. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

32a. ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר' ינאי בדיק ועבר ר' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו': ר' אליעזר בנו של ר' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה 32a. bI called you first,as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) band I warned you about matters of the first:“of the first of your dough you shall set apart iḥallafor a gift” (Numbers 15:20). bThe soul that I have placed in you is called iner /i:“The spirit of man is the lamp [ iner /i] of the Lord” (Proverbs 20:27), and bI warned you about matters of theShabbat blamp. If you fulfill thesemitzvot, bfine, and if not, then I will take your soul. /b, bAnd,if so, bwhat is different during childbirth?Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. bRava said:If bthe ox fell, sharpen the knifeto slaughter it. bAbaye said:If bthe maidservant’s insolence abounds, she will be struck by a single blowas punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. bRav Ḥisda said: Leave the drunk, ashe bfalls on his own.Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. bMar Ukva said: The shepherd is crippled, and the goats are running,and he cannot catch them. However, bnext to the gate,he speaks harsh bwords, and inside the penhe settles the baccount.Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. bRav Pappa said: At the entrance to the stores,during a time of prosperity, bbrothers and loved ones abound.When a person is prospering ficially, everyone acts like his brother or friend. However, bat the gate of disgrace,during a time of loss and poverty, he has bno brothers and no loved ones;everyone abandons him.,And the Gemara asks: bAnd whereare bmen examined?When are men vulnerable to judgment and held accountable for their actions? bReish Lakish said: When they are crossing a bridge.The Gemara wonders: Only when they are crossing ba bridge and at no othertime? Rather, bsay:Anything blike a bridge,any place where danger is commonplace. On a similar note, the Gemara relates: bRav would not crossa river bin a ferry in which a gentile sat. He saidto himself: bPerhaps a judgment will be reckoned with him, and I will be caught together with himwhen he is punished. Whereas, bShmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations.He settles his accounts with people from each nationality separately., bRabbi Yannai would examinethe ferry band cross.The Gemara comments that bRabbi Yannaiacted bin accordance with his reasoningstated elsewhere, as bhe said: A person should never stand in a place of danger saying that theyon High bwill perform a miracle for him, lestin the end bthey do not perform a miracle for him. And,moreover, even bif they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the versethat alludes to this? When Jacob said: b“I am not worthy of all the mercies, and of all the truth,which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that bRabbi Zeira would not go outand walk bamong the palm trees on a day when there was a southern windblowing due to the fear that the trees might fall on him.,In a similar vein, bRav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bringproof of your bvirtue and exempt yourself.It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. bMar Ukva said: What is the versethat alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, bif the fallen falls imimenu /i”(Deuteronomy 22:8). He explains: iMimenu /i, from him proof must be brought.When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. bThe school of Rabbi Yishmael taught:What is the meaning of the phrase: bIf the fallen falls from it? Thisperson bwas destined to fallfrom that roof bfrom the six days of Creation,it was ingrained into nature. bAs,although bhe did notyet bfall, the verse calls him fallen. Nevertheless,the owner of the house is indicted for this, as bmerit is engendered by means ofthe binnocent and guilt by means ofthe bguilty. /b, bThe Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executedby the courts bconfess.Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When ba person goes out to the marketplacewhere there are fights and disputes, bhe should consider himself as someone who has been handed over to a soldier [ iseradiyot /i].If bhis head hurt, he should consider it as if they placed him in a chain [ ikolar /i]around his neck. If bhe climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, aswith regard to banyone who goes up to the gallows to be judged, if he has great advocates [ iperaklitin /i], he is spared, and if not, he is not spared. /b, bAndwith regard to divine judgment, bthese are a person’s advocates: Repentance and good deeds.The Gemara comments: bAnd evenif there are bnine hundred ninety-nine asserting his guilt andonly boneasserting his binnocence, he is spared,as bit is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit,I have found a ransom” (Job 33:23–24). bRabbi Eliezer, son of Rabbi Yosei HaGelili, says: Evenif there are bnine hundred ninety-nineportions bwithin that same angel accusinghim, band oneportion asserting bhis innocence, he is spared, as it stated: “An advocate, one among a thousand.”Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom., bThe Sages taughtin a ibaraita /i: bFor three transgressions women die in childbirth [ iyoledot /i]. Rabbi Elazarhas a different version and bsaysthat bwomen diewhen they are byoung [ iyeladot /i].These transgressions are those enumerated in the mishna: The ihalakhotof a menstruating woman, iḥalla /i, and Shabbat lights. bRabbi Aḥa saysthey are punished bfor the sin of laundering their children’s fecesfrom clothing bon Shabbat. And some say: Because they call the Holy Arksimply bark. /b,Similarly, bwe learnedin a ibaraitathat bRabbi Yishmael ben Elazar says: On account of two sins, ignoramuses [ iamei ha /i’ iaretz /i] dieyoung (Rav Ya’akov Emden): bBecause they call the Holy Arksimply bark, and because they call the synagogue the house of the people. It was taughtin a ibaraitathat bRabbi Yosei says: Three cruciblespotentially leading to bdeath were created in the woman, and some say: Three accelerants of death.They are: bMenstruation, iḥalla /i, and lighting the Shabbat lights.The Gemara explains that boneversion, accelerants of death, is bin accordance withthe opinion of bRabbi Elazar,who said that women die young. bAndthe other bone,crucibles of death, is bin accordance withthe opinion of bthe Rabbis,who said that women die in childbirth.,Similarly, bit was taughtin a ibaraitathat bRabbi Shimon ben Gamliel says: The ihalakhotof consecrated items, iterumot /i, and tithes are themselvesthe bessence of Torahand are extremely severe
23. Anon., Avot Derabbi Nathan A, 5 (6th cent. CE - 8th cent. CE)



Subjects of this text:

subject book bibliographic info
absalom Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 125
adaptation of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 64
adornment Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 150
adultery Neusner, The Theology of Halakha (2001) 108
aggada in mishna, points to wider social, ethical, existential questions Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
aggada in mishna, proverbs Hayes, The Literature of the Sages: A Re-Visioning (2022) 494
aggadic passages on legal biblical units, nomos Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
an eye for an eye Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 150
ben he-he Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 124
bitter water Neusner, The Theology of Halakha (2001) 108
body and soul Rubin Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives (2008) 150
breasts Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 74, 87, 210
ceremony Rubin Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives (2008) 150
change, in conception Rubin Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives (2008) 150
cosmetics Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 87
delilah Samely, Rabbinic Interpretation of Scripture in the Mishnah (2002) 80
dignity of women Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 74
gender, economy Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
genitals Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 142
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 360
hair loosening of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 98
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 360
humiliation, public Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 205, 210
humiliation Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 98
idolatry Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 82
iyyun yaaqov (by rabbi jacob reischer) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
jewelry Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 87, 140
joshua ben levi Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
justice Neusner, The Theology of Halakha (2001) 108
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 360
magic Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 111
marriage, accused wife, law of Neusner, The Theology of Halakha (2001) 108
marriage-agreements, unfaithfulness Neusner, The Theology of Halakha (2001) 108
marriage Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
masturbation Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
mattenot kehunnah (by rabbi issachar ber b. naftali cohen) Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
measure for measure, uniqueness of use in sotah Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 150
measure for measure Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 64, 133, 205
menstruation Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 87
merit, suspending Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 111, 112
mime shows rabbinic adaptations of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 140
mishna, proverbs Hayes, The Literature of the Sages: A Re-Visioning (2022) 494
mishna, theology Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
mishnah, interpolations in Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 64
mishnah, sources of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 111
modesty Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
mourning Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 74, 87
mutilation, bodily Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 205
nathan Rubin Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives (2008) 150
nazirite Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 210
nomos, theology establishing Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
nomos Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
nudity Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 74, 140, 210
ordeal Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 360
punishment, in tannaititc literature Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 205
punishment, theatrical Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 210
punishment Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 133
rava Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
retribution Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 133, 150
sabbath Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
seclusion, forbidden Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
seduction Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
semen Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
sex Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
sexual relations Neusner, The Theology of Halakha (2001) 108
sexuality Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
shame Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 82
sin, contemplation of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
sin, justice in punishment Neusner, The Perfect Torah (2003) 133
sodom Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 133, 142
sotah, as fantasy Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
sotah, guilt and innocence of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 111, 112
sotah Neusner, The Theology of Halakha (2001) 108
synoptic, tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 360
theology, in mishna Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
theology, reward and punishment Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
ugliness Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 82
unfaithfulness Neusner, The Theology of Halakha (2001) 108
urbach, e. Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
usury, virtue, reward for Neusner, The Perfect Torah (2003) 133
vashti Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 256
verbs, repetition of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 150
wisdom literature Hayes, The Literature of the Sages: A Re-Visioning (2022) 494
women, accused wife, law of Neusner, The Theology of Halakha (2001) 108
women, cannot control themselves Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
women, captive Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 82
women, dangers of Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
women, restrictions on' Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 229
yohanan b. berokah, rabbi Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 98