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Tiresias: The Ancient Mediterranean Religions Source Database



8048
Mishnah, Terumot, 8.12


וְכֵן נָשִׁים שֶׁאָמְרוּ לָהֶם נָכְרִים, תְּנוּ אַחַת מִכֶּם וּנְטַמֵּא, וְאִם לָאו, הֲרֵי אָנוּ מְטַמְּאִים אֶת כֻּלְּכֶם, יְטַמְּאוּ אֶת כֻּלָּן, וְאַל יִמְסְרוּ לָהֶם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל:Similarly, if gentiles say to women, “Give us one of you that we may defile her, and if not, we will defile you all”, then let them all be defiled rather than hand over to them one soul from Israel.


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

6 results
1. Mishnah, Eruvin, 3.5 (1st cent. CE - 3rd cent. CE)

3.5. A man may make a stipulation concerning his eruv and say, “If foreigners came from the east, let my eruv be that of the west; [if they came] from the west let my eruv be that of the east; if they came from both directions, I will go in whatever direction I desire; and if they came from neither direction I will be like the people of my town.” [Likewise say,] “If a sage came from the east let my eruv be that of the east; if from the west let my eruv be that of the west; If he came from either direction I will go in whatever direction I desire; and if no one came from either direction I will be like the people of my town.” Rabbi Judah says: if one of them was his teacher he may go only to his teacher, but if both were his teachers he may go in whatever direction he prefers."
2. Mishnah, Oholot, 18.10 (1st cent. CE - 3rd cent. CE)

18.10. Ten places are not [subject to the laws] of non-Jewish dwelling-places:Arabs’ tents, Field-huts (sukkot), Triangular field-huts, Fruit-shelters, Summer shelters, A gate-house, The open spaces of a courtyard, A bath-house, An armory, And the place where the legions [camp]."
3. Mishnah, Terumot, 8.1-8.3, 8.8-8.11 (1st cent. CE - 3rd cent. CE)

8.1. If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, if a slave was eating terumah, and they came and said to him: “Your master is dead”, or “He sold you to an Israelite”, or “He gave you away as a gift”, or “He emancipated you.” So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified." 8.2. In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says: they may swallow it. But Rabbi Joshua says: they must spit it out. [If it was said to him], “Your have become unclean”, or “the terumah has become unclean”, Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. [If it was said to him], “You were unclean” or “the terumah was unclean”, or it became known that [the food he was eating] was untithed, or that it was first tithe from which terumah had not yet been taken, or second tithe or dedicated produce that had not been redeemed, or if he tasted the taste of a bug in his mouth, he must spit it out." 8.3. If he was eating a bunch of grapes, and he entered from the garden into the courtyard: Rabbi Eliezer says: he may finish eating. But Rabbi Joshua says: he may not finish. If dusk set in at the eve of Shabbat: Rabbi Eliezer says: he may finish eating. But Rabbi Joshua says: he may not finish." 8.8. A jar of terumah which may have become impure:Rabbi Eliezer says: if it had been deposited in an exposed place, he must now place it in a hidden place; and if it had formerly been uncovered, it must now be covered. But Rabbi Joshua says: if it had been in a hidden place, he must now place it in an exposed place; and if it had formerly been covered up, he must now uncover it. Rabban Gamaliel says: let him not do anything new to it." 8.9. A jar [of terumah] was broken in the upper part of the wine-press, and the lower part was unclean: Both Rabbi Eliezer and Rabbi Joshua agree that if one can save at least a reviit of it in cleanness he should save it. But if not: Rabbi Eliezer says: let it flow down and become unclean of its own accord, and let him not make it unclean with his own hands." 8.10. Similarly a jar of [terumah] oil which spilled: Both Rabbi Eliezer and Rabbi Joshua agree that if he can save at least a reviit in purity he should save it; But if not: Rabbi Eliezer says: let it flow down and be swallowed up by the ground, and let him not make it unclean with his own hands." 8.11. Concerning both cases Rabbi Joshua said: This is not the kind of terumah over which I am cautioned lest I defile it, but rather to eat of it and not to defile it. If one was passing from place to place with loaves of terumah in his hand and a Gentile said to him: “Give me one of these and I will make it unclean; for if not, I will defile them all,” let him defile them all, and not give him deliberately one to defile, the words of Rabbi Eliezer. But Rabbi Joshua says: he should place one of them on a rock."
4. Mishnah, Shekalim, 1.5 (1st cent. CE - 3rd cent. CE)

1.5. Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3)."
5. Mishnah, Makhshirin, 2.5 (1st cent. CE - 2nd cent. CE)

2.5. A city in which Israelites and non-Jews dwell together and there was a bathhouse working on Shabbat: If the majority [of the inhabitants] were non-Jews, one may bathe in it immediately [after the conclusion of the Shabbat]; If the majority were Israelites, one must wait until the water can be heated; If they were half and half, one must [also] wait until the water can be heated. Rabbi Judah says: if the bathhouse was small and there was there a [non-Jewish] authority, one may bathe in it immediately [after the conclusion of Shabbat]."
6. Tosefta, Hulin, 2.15 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
aborted fetuses Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16, 17
abraham, s Maccoby, Philosophy of the Talmud (2002) 115
agricultural matters Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 17, 74
ahasuerus Maccoby, Philosophy of the Talmud (2002) 115
albeck, h. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16, 18
animals food Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 117
apocrypha Maccoby, Philosophy of the Talmud (2002) 115
aqiba Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74, 115, 117
avi-yonah, m. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 15
bath-house Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16, 18
bread Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 17
burial Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16
buying and/or selling Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
children, rights and obligations of Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
choricius of gaza Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
city/town Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16, 18
clothes/garments Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
controversiae, as hypotheticals Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
controversiae, on murder Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
controversiae, on obligation to parents Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
controversiae, on rape Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
corpse(-uncleanness) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16, 17
court Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 15
courtyard Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16
danby, h. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 16, 18
dangerous gentile Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 15, 17, 74
david (biblical) Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
dog-(food) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 117
eleazar b. azariah Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 117
eleazar b. r. sadoq Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
eliezer, heave-offering, cultic cleanness of Avery-Peck, The priestly gift in Mishnah: a study of tractate Terumot (1981) 241, 242, 243, 244, 245
eliezer Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 17, 18, 117
epstein, j. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 18, 117
esther Maccoby, Philosophy of the Talmud (2002) 115
ethos, fathers, obligations of Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
gamaliel, heave-offering, cultic cleanness of Avery-Peck, The priestly gift in Mishnah: a study of tractate Terumot (1981) 242, 244
heave-offering, cultic cleanness of Avery-Peck, The priestly gift in Mishnah: a study of tractate Terumot (1981) 241, 245
hypotheticals Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
jael Maccoby, Philosophy of the Talmud (2002) 115
joshua, heave-offering, cultic cleanness of Avery-Peck, The priestly gift in Mishnah: a study of tractate Terumot (1981) 241, 242, 243, 244, 245
judith Maccoby, Philosophy of the Talmud (2002) 115
libanius, controversiae and Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
lieberman, saul Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
lydda Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
measure for measure Maccoby, Philosophy of the Talmud (2002) 115
mordecai Maccoby, Philosophy of the Talmud (2002) 115
murder controversiae Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
rape controversiae Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
sarah Maccoby, Philosophy of the Talmud (2002) 115
seneca, marcus annaeus Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
sheva ben bikhri' Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 155
uncovered liquids, rules for Avery-Peck, The priestly gift in Mishnah: a study of tractate Terumot (1981) 241