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8046

Mishnah, Yoma, 7.5

כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה כֵלִים. וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל, חשֶׁן וְאֵפוֹד וּמְעִיל וָצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתֻמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לַמֶּלֶךְ וּלְבֵית דִּין וּלְמִי שֶׁהַצִּבּוּר צָרִיךְ בּוֹ:

The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs.

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

3 results

1. Hebrew Bible, Leviticus, 16 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Judges, 4.17-4.21, 5.6, 5.24-5.27 (8th cent. BCE - 5th cent. BCE)

4.17. וְסִיסְרָא נָס בְּרַגְלָיו אֶל־אֹהֶל יָעֵל אֵשֶּׁת חֶבֶר הַקֵּינִי כִּי שָׁלוֹם בֵּין יָבִין מֶלֶךְ־חָצוֹר וּבֵין בֵּית חֶבֶר הַקֵּינִי׃ 4.18. וַתֵּצֵא יָעֵל לִקְרַאת סִיסְרָא וַתֹּאמֶר אֵלָיו סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל־תִּירָא וַיָּסַר אֵלֶיהָ הָאֹהֱלָה וַתְּכַסֵּהוּ בַּשְּׂמִיכָה׃ 4.19. וַיֹּאמֶר אֵלֶיהָ הַשְׁקִינִי־נָא מְעַט־מַיִם כִּי צָמֵאתִי וַתִּפְתַּח אֶת־נֹאוד הֶחָלָב וַתַּשְׁקֵהוּ וַתְּכַסֵּהוּ׃ 4.21. וַתִּקַּח יָעֵל אֵשֶׁת־חֶבֶר אֶת־יְתַד הָאֹהֶל וַתָּשֶׂם אֶת־הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת־הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהוּא־נִרְדָּם וַיָּעַף וַיָּמֹת׃ 5.6. בִּימֵי שַׁמְגַּר בֶּן־עֲנָת בִּימֵי יָעֵל חָדְלוּ אֳרָחוֹת וְהֹלְכֵי נְתִיבוֹת יֵלְכוּ אֳרָחוֹת עֲקַלְקַלּוֹת׃ 5.24. תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ׃ 5.25. מַיִם שָׁאַל חָלָב נָתָנָה בְּסֵפֶל אַדִּירִים הִקְרִיבָה חֶמְאָה׃ 5.26. יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וִימִינָהּ לְהַלְמוּת עֲמֵלִים וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ׃ 5.27. בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד׃

4.17. But Sisera fled away by foot to the tent of Ya᾽el the wife of Ĥever the Qenite: for there was peace between Yavin the king of Ĥażor and the house of Ĥever the Qeni." 4.18. And Ya᾽el went out to meet Sisera, and said to him, Turn in, my lord, turn in to me; fear not. And when he had turned in to her into the tent, she covered him with a blanket." 4.19. And he said to her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him." 4.20. Then he said to her, Stand in the door of the tent, and it shall be, if any man comes and inquires of thee, and says, Is there anyone here? that thou shalt say, No." 4.21. Then Ya᾽el Ĥever’s wife took a tent peg, and took a hammer in her hand, and went softly to him, and drove the tent peg into his temple, and fastened it to the ground: for he was fast asleep and weary. So he died." 5.6. In the days of Shamgar the son of ῾Anat, in the days of Ya᾽el, the highways were unoccupied, and the travellers walked through crooked byways." 5.24. Blessed above women is Ya᾽el the wife of Ĥever the Qenite, blessed is she more than women in the tent." 5.25. He asked water, but she gave him milk; she brought forth cream in a lordly dish." 5.26. She put her hand to the tent peg, and her right hand to the workmen’s hammer; and she hammered Sisera, she smote through his head; she crushed and pierced his temple." 5.27. At her feet he bent, he fell, he lay down: at her feet he bent, he fell: where he bowed, there he fell down, bereft of life."

3. Mishnah, Yoma, 1.7, 3.4-3.7, 7.4 (1st cent. CE - 3rd cent. CE)

1.7. If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this [cold] floor. They would keep him busy until the time for the slaughtering [of the daily morning offering] would arrive." 3.4. They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine." 3.5. The morning incense was offered up between the blood and the limbs, The dusk [incense was offered] between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold [water], to temper its coldness." 3.6. They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet." 3.7. In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket." 7.4. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace."

Subjects of this text:

subject	book bibliographic info
a fortiori (kal va-homer)	Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 258
action, importance of	Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 210
adjutant high priest (segan)	Brooten, Women Leaders in the Ancient Synagogue (1982) 86
anath	Brooten, Women Leaders in the Ancient Synagogue (1982) 86
deborah	Brooten, Women Leaders in the Ancient Synagogue (1982) 86
elders/council of elders	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
eli	Brooten, Women Leaders in the Ancient Synagogue (1982) 86
high priest, in tractates tamid and yoma	Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 210
interpretation—see also midrash	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
israel, nan	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
kings, biblical	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
law, biblical/rabbinic—see also, halakhah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
midrash/midrashim	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
prayer	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
ritual narrative'	Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 210
sages, the	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
sanctity and holiness, its transformation from the temple to humanity	Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 258
tannaitic literature	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
temple, and man	Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 258
temple	Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 258
torah	Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 302
yoma, tractate, versus tractate tamid	Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 210