1. Hebrew Bible, Deuteronomy, 23.1 (9th cent. BCE - 3rd cent. BCE)
| 23.1. לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.1. כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃ | 23.1. A man shall not take his father’s wife, and shall not uncover his father’s skirt." |
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2. Hebrew Bible, Exodus, 20.14 (9th cent. BCE - 3rd cent. BCE)
| 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ | 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." |
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3. Hebrew Bible, Genesis, 2.24, 23.13, 49.13 (9th cent. BCE - 3rd cent. BCE)
| 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 23.13. וַיְדַבֵּר אֶל־עֶפְרוֹן בְּאָזְנֵי עַם־הָאָרֶץ לֵאמֹר אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי וְאֶקְבְּרָה אֶת־מֵתִי שָׁמָּה׃ 49.13. זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיּוֹת וְיַרְכָתוֹ עַל־צִידֹן׃ | 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 23.13. And he spoke unto Ephron in the hearing of the people of the land, saying: ‘But if thou wilt, I pray thee, hear me: I will give the price of the field; take it of me, and I will bury my dead there.’" 49.13. Zebulun shall dwell at the shore of the sea, And he shall be a shore for ships, And his flank shall be upon Zidon." |
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4. Hebrew Bible, Job, 24.15 (9th cent. BCE - 3rd cent. BCE)
| 24.15. וְעֵין נֹאֵף שָׁמְרָה נֶשֶׁף לֵאמֹר לֹא־תְשׁוּרֵנִי עָיִן וְסֵתֶר פָּנִים יָשִׂים׃ | 24.15. The eye also of the adulterer waiteth for the twilight, Saying: ‘No eye shall see me’; And he putteth a covering on his face. ." |
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5. Hebrew Bible, Proverbs, 4.8, 6.32 (9th cent. BCE - 3rd cent. BCE)
| 4.8. סַלְסְלֶהָ וּתְרוֹמְמֶךָּ תְּכַבֵּדְךָ כִּי תְחַבְּקֶנָּה׃ 6.32. נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃ | 4.8. Extol her, and she will exalt thee; She will bring thee to honour, when thou dost embrace her." 6.32. He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul." |
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6. Hebrew Bible, Jeremiah, 7.9 (8th cent. BCE - 5th cent. BCE)
| 7.9. הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ | 7.9. Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known," |
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7. Hebrew Bible, Ezekiel, 16.32 (6th cent. BCE - 5th cent. BCE)
| 16.32. הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃ | 16.32. Thou wife that committest adultery, that takest strangers instead of thy husband—" |
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8. Philo of Alexandria, On The Preliminary Studies, 79, 41 (1st cent. BCE - 1st cent. CE)
| 41. for, in good truth, the soul of the man who remembers does bear as fruit the things which he has learned, losing nothing of them; but the soul of the man who exerts recollection, is only escaping from forgetfulness, by which it was detained before it recollected; therefore a citizen wife, memory, lives with the man who is endowed with remembrance. But the concubine recollection, a Syrian by birth, insolent and overbearing, lives with the man who forgets; for the meaning of the name Syria, is "sublimity; |
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9. Philo of Alexandria, On The Special Laws, 3.9 (1st cent. BCE - 1st cent. CE)
| 3.9. Therefore, even that pleasure which is in accordance with nature is often open to blame, when any one indulges in it immoderately and insatiably, as men who are unappeasably voracious in respect of eating, even if they take no kind of forbidden or unwholesome food; and as men who are madly devoted to association with women, and who commit themselves to an immoderate degree not with other men's wives, but with their own. |
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10. Philo of Alexandria, Allegorical Interpretation, 3.244 (1st cent. BCE - 1st cent. CE)
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11. Clement of Rome, 2 Clement, 12.2 (1st cent. CE - 1st cent. CE)
| 12.2. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος, Ev Aegypt. (1) πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἅρσεν οὔτε θῆλυ. | |
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12. Josephus Flavius, Jewish War, 2.119-2.161 (1st cent. CE - 1st cent. CE)
| 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. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. |
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13. Mishnah, Kiddushin, 1.1 (1st cent. CE - 3rd cent. CE)
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14. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)
| 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. |
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15. New Testament, 1 Thessalonians, 1.1, 1.9, 4.8-4.12 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. |
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16. New Testament, 1 Timothy, 2.11-2.12, 2.15, 4.1-4.5, 5.3-5.7, 5.11-5.15 (1st cent. CE - 1st cent. CE)
| 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan. |
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17. New Testament, 2 Corinthians, 1.1-2.13, 2.14-6.13, 6.14-7.1, 6.16, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 8, 9, 10.1-13.13, 11.5, 11.24, 11.25 (1st cent. CE - 1st cent. CE)
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18. New Testament, 2 Timothy, 2.18 (1st cent. CE - 1st cent. CE)
| 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. |
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19. New Testament, Acts, 14.23 (1st cent. CE - 2nd cent. CE)
| 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. |
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20. New Testament, Philemon, 11-20, 10 (1st cent. CE - 1st cent. CE)
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21. New Testament, Colossians, 3.11, 4.7 (1st cent. CE - 1st cent. CE)
| 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. |
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22. New Testament, Ephesians, 2.21-2.22, 6.21 (1st cent. CE - 1st cent. CE)
| 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; |
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23. New Testament, Galatians, 2.3, 2.6-2.10, 3.1-3.5, 3.26-3.28, 4.8, 5.6, 6.15 (1st cent. CE - 1st cent. CE)
| 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. |
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24. New Testament, Hebrews, 13.4 (1st cent. CE - 1st cent. CE)
| 13.4. Let marriage be held in honor among all, and let the bed be undefiled: but God will judge the sexually immoral and adulterers. |
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25. New Testament, Philippians, 3.12-3.17, 4.2-4.3 (1st cent. CE - 1st cent. CE)
| 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 3.16. Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. |
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26. New Testament, Romans, 1.16, 2.9-2.10, 15.25-15.27, 16.1-16.16 (1st cent. CE - 1st cent. CE)
| 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. |
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27. New Testament, Titus, 2.3-2.8 (1st cent. CE - 1st cent. CE)
| 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. |
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28. New Testament, Luke, 14.26, 18.29 (1st cent. CE - 1st cent. CE)
| 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake |
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29. New Testament, Mark, 10.11 (1st cent. CE - 1st cent. CE)
| 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. |
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30. New Testament, Matthew, 5.32, 19.9 (1st cent. CE - 1st cent. CE)
| 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. |
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31. Clement of Alexandria, Miscellanies, 1.5.28-1.5.32, 3.4, 3.74, 3.82 (2nd cent. CE - 3rd cent. CE)
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32. Hermas, Mandates, 4.1, 4.1.8-4.1.9, 10.1.2 (2nd cent. CE - 2nd cent. CE)
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33. Irenaeus, Refutation of All Heresies, 1.28.1 (2nd cent. CE - 3rd cent. CE)
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34. Tertullian, On Monogamy, 3 (2nd cent. CE - 3rd cent. CE)
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35. Theophilus, To Autolycus, 2.28 (2nd cent. CE - 3rd cent. CE)
| 2.28. And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence - for there being but one God, even then error was striving to disseminate a multitude of gods, saying, You shall be as gods;- lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, This is now bone of my bones, and flesh of my flesh. And besides, he prophesied, saying, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh; which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called demon and dragon, on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place. |
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36. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 12b. בבוציני,ביום השביעי כטוב לב המלך ביין אטו עד השתא לא טב לביה בחמרא אמר רבא יום השביעי שבת היה שישראל אוכלין ושותין מתחילין בד"ת ובדברי תשבחות אבל עובדי כוכבים שאוכלין ושותין אין מתחילין אלא בדברי תיפלות,וכן בסעודתו של אותו רשע הללו אומרים מדיות נאות והללו אומרים פרסיות נאות אמר להם אחשורוש כלי שאני משתמש בו אינו לא מדיי ולא פרסי אלא כשדיי רצונכם לראותה אמרו לו אין ובלבד שתהא ערומה,שבמדה שאדם מודד בה מודדין לו מלמד שהיתה ושתי הרשעה מביאה בנות ישראל ומפשיטן ערומות ועושה בהן מלאכה בשבת היינו דכתיב אחר הדברים האלה כשוך חמת המלך אחשורוש זכר את ושתי ואת אשר עשתה ואת אשר נגזר עליה כשם שעשתה כך נגזר עליה,ותמאן המלכה ושתי מכדי פריצתא הואי דאמר מר שניהן לדבר עבירה נתכוונו מ"ט לא אתאי א"ר יוסי בר חנינא מלמד שפרחה בה צרעת במתניתא תנא [בא גבריאל ועשה לה זנב],ויקצף המלך מאד אמאי דלקה ביה כולי האי אמר רבא שלחה ליה בר אהורייריה דאבא אבא לקבל אלפא חמרא שתי ולא רוי וההוא גברא אשתטי בחמריה מיד וחמתו בערה בו,ויאמר המלך לחכמים מאן חכמים רבנן יודעי העתים שיודעין לעבר שנים ולקבוע חדשים אמר להו דיינוה לי אמרו היכי נעביד נימא ליה קטלה למחר פסיק ליה חמריה ובעי לה מינן נימא ליה שבקה קא מזלזלה במלכותא אמרו לו מיום שחרב בית המקדש וגלינו מארצנו ניטלה עצה ממנו ואין אנו יודעין לדון דיני נפשות זיל לגבי עמון ומואב דיתבי בדוכתייהו כחמרא דיתיב על דורדייה,וטעמא אמרו ליה דכתיב (ירמיהו מח, יא) שאנן מואב מנעוריו ושוקט הוא אל שמריו ולא הורק מכלי אל כלי ובגולה לא הלך על כן עמד טעמו בו וריחו לא נמר מיד והקרוב אליו כרשנא שתר אדמתא תרשיש,א"ר לוי כל פסוק זה על שום קרבנות נאמר,כרשנא אמרו מלאכי השרת לפני הקב"ה רבש"ע כלום הקריבו לפניך כרים בני שנה כדרך שהקריבו ישראל לפניך שתר כלום הקריבו לפניך שתי תורין אדמתא כלום בנו לפניך מזבח אדמה תרשיש כלום שימשו לפניך בבגדי כהונה דכתיב בהו (שמות כח, כ) תרשיש ושהם וישפה מרס כלום מירסו בדם לפניך מרסנא כלום מירסו במנחות לפניך ממוכן כלום הכינו שלחן לפניך,ויאמר ממוכן תנא ממוכן זה המן ולמה נקרא שמו ממוכן שמוכן לפורענות אמר רב כהנא מכאן שההדיוט קופץ בראש,להיות כל איש שורר בביתו אמר רבא אלמלא אגרות הראשונות לא נשתייר משונאיהן של ישראל שריד ופליט,אמרי מאי האי דשדיר לן להיות כל איש שורר בביתו פשיטא אפילו קרחה בביתיה פרדשכא ליהוי,ויפקד המלך פקידים א"ר מאי דכתיב (משלי יג, טז) כל ערום יעשה בדעת וכסיל יפרוש אולת,כל ערום יעשה בדעת זה דוד דכתיב (מלכים א א, ב) ויאמרו לו עבדיו יבקשו לאדני המלך נערה בתולה כל מאן דהוה ליה ברתא אייתה ניהליה וכסיל יפרוש אולת זה אחשורוש דכתיב ויפקד המלך פקידים כל מאן דהוה ליה ברתא איטמרה מיניה,איש יהודי היה בשושן הבירה וגו' איש ימיני מאי קאמר אי ליחוסא קאתי ליחסיה ואזיל עד בנימין אלא מאי שנא הני,תנא כולן על שמו נקראו בן יאיר בן שהאיר עיניהם של ישראל בתפלתו בן שמעי בן ששמע אל תפלתו בן קיש שהקיש על שערי רחמים ונפתחו לו,קרי ליה יהודי אלמא מיהודה קאתי וקרי ליה ימיני אלמא מבנימין קאתי אמר רב נחמן מרדכי מוכתר בנימוסו היה,אמר רבה בר בר חנה אמר ר' יהושע בן לוי אביו מבנימין ואמו מיהודה ורבנן אמרי משפחות מתגרות זו בזו משפחת יהודה אומרת אנא גרים דמתיליד מרדכי דלא קטליה דוד לשמעי בן גרא ומשפחת בנימין אמרה מינאי קאתי,רבא אמר כנסת ישראל אמרה לאידך גיסא ראו מה עשה לי יהודי ומה שילם לי ימיני מה עשה לי יהודי | 12b. bwith zucchinis,indicating that often a man and his wife engage in similar actions.,The verse states: b“On the seventh day, when the heart of the king was merry with wine”(Esther 1:10). The Gemara asks: bIs that to saythat buntil now his heart was not merry with wine?Did it take seven days for him to achieve merriment? bRava said: The seventh day was Shabbat,when the difference between the Jewish people and the gentiles is most apparent. On Shabbat, bwhen the Jewish people eat and drink, they beginby occupying themselves bwith words of Torah and words of praisefor God. bBut the nations of the world, when they eat and drink, they begin only with words of licentiousness. /b,The Gemara continues to detail what occurred at the feast. bSo too, at the feast of that wicked man,Ahasuerus, when the men began to converse, bsome said: The Median women arethe most bbeautiful, while others said: The Persian women arethe most bbeautiful. Ahasuerus said to them: The vessel that I use,i.e., my wife, bis neither Median nor Persian, butrather bChaldean. Do you wish to see her? They said to him: Yes, provided that she be naked,for we wish to see her without any additional adornments.,The Gemara comments: Vashti was punished in this humiliating way bfor it is with the measure that a man measuresto others bthat hehimself bis measured.In other words, God punishes individuals in line with their transgressions, measure for measure. bThis teaches that the wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat.Therefore, it was decreed that she be brought before the king naked, on Shabbat. This is bas it is written: “After these things, when the wrath of King Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her”(Esther 2:1). That is to say, bjust as she had donewith the young Jewish women, bso it was decreed upon her. /b,The verse states: b“But the queen Vashti refusedto come” (Esther 1:12). The Gemara asks: bSince she was immodest, as the Master saidabove: bThe two of them had sinful intentions, what is the reasonthat bshe did not come? Rabbi Yosei bar Ḥanina said: This teaches that she broke out in leprosy,and therefore she was embarrassed to expose herself publicly. An alternative reason for her embarrassment bwas taught in a ibaraita /i:The angel bGabriel came and fashioned her a tail. /b,The verse continues: b“Therefore the king was very wrathful,and his anger burned in him” (Esther 1:12). The Gemara asks: bWhy didhis anger bburn in him so greatlymerely because she did not wish to come? bRava said:Vashti not only refused to come, but she also bsent hima message by way of a messenger: You, bson of my father’s stableman [ iahuriyyarei /i].Belshazzar, bmy father, drank wine against a thousandmen band did not become inebriated,as the verse in Daniel (5:1) testifies about him: “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand”; band that man,referring euphemistically to Ahasuerus himself, bhas become senseless from his wine.Due to her audacity, bimmediately “his anger burned in him”(Esther 1:12).,The following verse states: b“Then the king said to the wise men,who knew the times” (Esther 1:13). The Gemara asks: bWho are these wise men?These wise men are bthe Sagesof the Jewish people, who are referred to as those b“who knew the times,” for they know how to intercalate years and fix the monthsof the Jewish calendar. Ahasuerus bsaid to them: Judge her for me.The Sages bsaidin their hearts: bWhat should we do?If bwe say to him: Kill her, tomorrow he will become sober andthen come and bdemand her from us.If bwe say to him: Let her be, she has scorned royalty,and that cannot be tolerated. Consequently, they decided not to judge the matter, and bthey said to himas follows: bFrom the day that the Temple was destroyed and we have been exiled from our land, counseland insight bhave been removed from us, and we do not know how to judge capital cases,as they are exceptionally difficult. bGo tothe people of bAmmon and Moab, who have remainedpermanently bsettled in their places like wine that is settled on its lees,and so their minds are settled as well., bAndthey provided a good breasonwhen bthey spoke to him,as they proved that one who is settled retains his reasoning: bFor it is written: “Moab has been at ease from his youth, and he has settled on his lees, and has not been emptied from vessel to vessel, neither has he gone into exile; therefore his taste has remained in him, and his scent is not changed”(Jeremiah 48:11). Ahasuerus bimmediatelyacted on their advice and asked his advisors, as it is written: b“And next to him was Carshena, Shethar, Admatha, Tarshish,Meres, Marsena, and Memucan” (Esther 1:14)., bRabbi Levi said: This entire verselisting the names of the king’s advisors bis stated on account of offerings.Each name alludes to an aspect of the sacrificial service that was unique to the Jewish people, which the ministering angels mentioned as merit for the Jewish people., b“Carshena”; the ministering angels said before the Holy One, Blessed be He: Master of the Universe, didthe gentiles bever offer before You lambs [ ikarim /i] of the first year [ ishana /i], as the Jewish people have offered before You? “Shethar”; have they ever offered before You two turtledoves [ ishetei torim /i]? “Admatha”; have they ever built before You an altar of earth [ iadama /i]? “Tarshish”; have they ever ministered before You in the priestly vestments, as it is writtenthat on the fourth of the four rows of precious stones contained on the breastplate were: b“A beryl [ itarshish /i], an onyx, and a jasper”(Exodus 28:20). b“Meres”; have they ever stirred [ imeirsu /i] the blood of the offerings before You? “Marsena”; have they ever stirred [ imeirsu /i] the meal-offering before You? “Memucan”; have they ever prepared [ ihekhinu /i]the btable before You,on which the shewbread was placed?,The verse states: b“And Memucan said”(Esther 1:16). A Sage btaughtin a ibaraita /i: bMemucan is Haman. And why isHaman breferred to as Memucan? Because he was prepared [ imukhan /i] tobring bcalamityupon the Jewish people. bRav Kahana said: From herewe see bthat the common man jumps to the frontand speaks first, for Memucan was mentioned last of the king’s seven advisors, and nevertheless he expressed his opinion first.,The king sent out letters to the people of all his provinces, in which it was written: b“That every man shall wield authority in his own houseand speak according to the language of his people” (Esther 1:22). bRava said: Were it not for the first letterssent by Ahasuerus, which everybody discounted, bthere would not have been left among the enemies of the Jewish people,a euphemism for the Jewish people themselves, ba remt or a refugee.Since these first letters were the subject of ridicule, people didn’t take the king seriously and did not immediately act upon the directive of the later letters, calling for the Jewish people’s destruction.,The Gemara continues. The reason that the first letters were not taken seriously is that btheywho received them would bsay: What is this that he has sent us: “That every man shall wield authority in his own house”?This is bobvious; evena lowly bweaver is commander [ iparedashekha /i] in his house.If so, why then did the king find it necessary to make such a proclamation?,The verse describes Ahasuerus’s search for a new wife by stating: b“And let the king appoint officersin all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle” (Esther 2:3). bRabbiYehuda HaNasi bsaid: What isthe meaning of bthat which is written: “In everything a prudent man acts with knowledge, but a fool unfolds his folly”(Proverbs 13:16)? The verse highlights the difference between two kings’ approaches to finding a wife., b“In everything a prudent man acts with knowledge”; thisstatement is referring to bDavid,who also sought a wife for himself, bas it is written: “And his servants said to him, Let there be sought for my lord the king a young virgin”(I Kings 1:2). Since he sought one maiden, bwhoever had a daughter brought her to him,for everyone wanted his daughter to be the king’s wife. With regard to the continuation of the verse: b“But a fool unfolds his folly”(Proverbs 13:16), bthisstatement bisreferring to bAhasuerus, as it is written: “And let the king appoint officers”to seek out many maidens. Since it became clear that the king would have relations with all of them, but in the end he would choose only one as his bride, bwhoever had a daughter hid her from him. /b,The verse that initially describes Mordecai states: b“There was a certain Jew in Shushan the castle,whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a bBenjamite”(Esther 2:5). The Gemara asks: bWhat is itconveying in the verse by bsayingthe names of Mordecai’s ancestors? bIfthe verse in fact bcomes totrace his bancestry, it should continue tracinghis lineage bbackall the way bto Benjamin,the founder of his tribe. bRather, what is differentabout these names that they deserve special mention?,The Gemara answers: A Sage btaughtthe following ibaraita /i: bAll of them are names by whichMordecai bwas called.He was called b“the son of Jair”because he was bthe son who enlightened [ iheir /i] the eyes ofall of bthe Jewish people with his prayers; “the son of Shimei”because he was bthe son whom God heard [ ishama /i] his prayers; “the son of Kish” because he knocked [ ihikish /i] on the gates of mercy and they were opened to him. /b,The Gemara points out a contradiction: Mordecai bis referred to as a “Jew [ iYehudi /i],” apparentlyindicating that bhe came fromthe tribe of bJudah,but in the continuation of the verse bhe is called “Benjamite” [ iYemini /i], which indicates that he came fromthe tribe of bBenjamin. Rav Naḥman said: Mordecai was crowned withhonorary bnames. iYehudiis one such honorary epithet, due to its allusion to the royal tribe of Judah, but it is not referring to Mordecai’s tribal affiliation., bRabba bar bar Ḥana saidthat bRabbi Yehoshua ben Levi saidan alternative explanation: Mordecai’s bfather was fromthe tribe of bBenjamin, and his mother was fromthe tribe of bJudah.Therefore, he was both a iYemini /i, a Benjamite, and a iYehudi /i, from the tribe of Judah. bAnd the Rabbis saythat the dual lineage is due to a dispute: bThe families competedwith beach otherover which tribe could take credit for Mordecai. bThe family of Judahwould bsay: I caused the birth of Mordecai,as only bbecause David did not kill Shimei, the son of Gera,when he cursed him (see II Samuel 16) was it possible for Mordecai to be born later from his descendants. bAnd the family of Benjamin saidin response: In the end bhe came from me,as he in fact was from Benjamin’s tribe., bRava said: The Congregation of Israelat the time bsaidthis bfrom the opposite perspective,not as a boast, but as a complaint, remarking: bSee what a Judean has done to me and how a Benjamite has repaid me. What a Judean has done to meis referring to |
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37. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
| 2a. מתני׳ big strongהאשה /strong /big נקנית בשלוש דרכים וקונה את עצמה בשתי דרכים נקנית בכסף בשטר ובביאה בכסף בית שמאי אומרים בדינר ובשווה דינר ובית הלל אומרים בפרוטה ובשווה פרוטה וכמה היא פרוטה אחד משמונה באיסר האיטלקי,וקונה את עצמה בגט ובמיתת הבעל היבמה נקנית בביאה וקונה את עצמה בחליצה ובמיתת היבם, big strongגמ׳ /strong /big האשה נקנית מאי שנא הכא דתני האשה נקנית ומ"ש התם דתני האיש מקדש משום דקא בעי למתני כסף,וכסף מנא לן גמר קיחה קיחה משדה עפרון כתיב הכא (דברים כב,יג) כי יקח איש אשה וכתיב התם (בראשית כג,יג) נתתי כסף השדה קח ממני,וקיחה איקרי קניין דכתיב השדה אשר קנה אברהם | 2a. strongMISHNA: /strong bA woman is acquiredby, i.e., becomes betrothed to, a man to be his wife bin three ways, and she acquires herself,i.e., she terminates her marriage, bin two ways.The mishna elaborates: bShe is acquired through money, through a document, and through sexual intercourse.With regard to a betrothal bthrough money,there is a dispute between itanna’im /i: bBeit Shammai saythat she can be acquired bwith one dinar or withanything that is bworth one dinar. And Beit Hillel say:She can be acquired bwith one iperuta /i,a small copper coin, bor withanything that is bworth one iperuta /i.The mishna further clarifies: bAnd how much isthe value of bone iperuta /i,by the fixed value of silver? The mishna explains that it is bone-eighth of the Italian iissar /i,which is a small silver coin., bAnda woman bacquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [ iyevama/b], can be bacquiredby the deceased husband’s brother, the iyavam /i, only bthrough intercourse. And she acquires herself,i.e., she is released from her levirate bond, bthrough iḥalitzaor through the death of the iyavam /i. /b, strongGEMARA: /strong The mishna teaches that ba womancan be bacquiredin three ways. The Gemara asks: bWhat is different here thatthis mishna bteaches: A woman is acquired,using the language of acquisition, band what is different there,in the beginning of the next chapter (42a), bwhich teaches: A man betroths,using the language of betrothal? The Gemara explains: In this mishna the itannautilized the language of acquisition bbecause he wanted to teachabout betrothal through bmoney,which is the standard means of exchange in an act of acquisition.,The Gemara continues its explanation: bAnd from where do wederive that betrothal is accomplished by means of giving bmoney?It is bderivedby means of a verbal analogy between the term expressing btakingstated with regard to betrothal and bfromthe term expressing btakingwith regard to bthe field of Ephron.How so? bIt is written here,with regard to marriage: b“When a man takes a woman”(Deuteronomy 24:1), band it is written there,concerning Abraham’s purchase of the field of the Cave of Machpelah from Ephron the Hittite: b“I will give money for the field; take it from me”(Genesis 23:13). This verbal analogy teaches that just as Ephron’s field was acquired with money, so too, a woman can be acquired with money.,The Gemara continues: bAndthe btakingof Ephron’s field bis called an acquisitionin the Torah, bas it is writtenwith regard to the same issue: b“The field which Abraham acquired”(Genesis 25:10). |
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38. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 22b. נעוריך אמר לו כגון מאן אמר לו כגון אמך,איני והא מקרי ליה רב יהודה לרב יצחק בריה (קהלת ז, כו) ומוצא אני מר ממות את האשה אשר היא מצודים וחרמים ואמר לו כגון מאן וא"ל כגון אמך מיתקף תקיפא עיבורי מעברא במלה,אמר רב שמואל בר אוניא משמיה דרב אשה גולם היא ואינה כורתת ברית אלא למי שעשאה כלי שנאמר (ישעיהו נד, ה) כי בועליך עושיך ה' צבאות שמו,תנא אין איש מת אלא לאשתו ואין אשה מתה אלא לבעלה אין איש מת אלא לאשתו שנאמר (רות א, ג) וימת אלימלך איש נעמי ואין אשה מתה אלא לבעלה שנאמר (בראשית מח, ז) ואני בבאי מפדן מתה עלי רחל:,אין רואין אותו כו': ת"ר מלך מסתפר בכל יום כהן גדול מערב שבת לערב שבת כהן הדיוט אחד לשלשים יום,מלך מסתפר בכל יום שנאמר (ישעיהו לג, יז) מלך ביפיו תחזינה עיניך: כהן גדול מע"ש: אמר רב שמואל בר נחמן א"ר יוחנן הואיל ומשמרות מתחדשות,כהן הדיוט אחד לשלשים יום דכתיב (יחזקאל מד, כ) וראשם לא יגלחו ופרע לא ישלחו כסום יכסמו את ראשיהם ויליף פרע פרע מנזיר כתיב הכא פרע לא ישלחו וכתיב התם (במדבר ו, ה) גדל פרע שער ראשו מה להלן שלשים אף כאן שלשים ותנן נמי סתם נזירות שלשים יום,והתם מנא לן אמר רב מתנה דאמר קרא קדש יהיה בגימטריא תלתין הוו,אמר ליה רב פפא לאביי אימא לא לירבו כלל אמר ליה אי כתיב לא ישלחו פרע כדקאמרת השתא דכתיב ופרע פרע ליהוי שלוחי לא לישלחו,אי הכי האידנא נמי דומיא דיין מה יין בזמן ביאה הוא דאסור שלא בזמן ביאה שרי אף פרועי ראש בזמן ביאה אסור שלא בזמן ביאה שרי,ויין שלא בזמן ביאה שרי והתניא רבי אומר אומר אני כהנים אסורין לשתות יין לעולם אבל מה אעשה שתקנתו קלקלתו ואמר אביי כמאן שתי כהני חמרא האידנא כרבי מכלל דרבנן אסרי,התם היינו טעמא מהרה יבנה בית המקדש ובעינן כהן הראוי לעבודה וליכא ה"נ בעינא כהן הראוי לעבודה וליכא,הכא אפשר דמספר ועייל התם נמי אפשר דניים פורתא ועייל דאמר רב אחא דרך מיל ושינה כל שהוא מפיגין את היין ולאו איתמר עלה אמר רב נחמן אמר רבה בר אבוה לא שנו אלא ששתה כדי רביעית אבל יותר מכדי רביעית כ"ש דדרך טורדתו ושינה משכרתו,רב אשי אמר שתויי יין דמחלי עבודה גזרו בהו רבנן פרועי ראש דלא מחלי עבודה לא גזרו בהו רבנן,מיתיבי ואלו שבמיתה פרועי ראש ושתויי יין,בשלמא שתויי יין דכתיב (ויקרא י, ט) יין ושכר אל תשת אתה ובניך ולא תמותו אלא פרועי ראש מנא לן,דאיתקש שתויי יין לפרועי ראש כתיב וראשם לא יגלחו ופרע לא ישלחו (וכתיב) ויין לא ישתו וגו' מה שתויי יין במיתה אף פרועי ראש במיתה,ומינה מה שתויי יין דמחלי עבודה אף פרועי ראש דמחלי עבודה קשיא,אמר ליה רבינא לרב אשי האי עד דלא אתא יחזקאל מאן אמרה וליטעמיך הא דאמר רב חסדא דבר זה מתורת משה רבינו לא למדנו עד שבא יחזקאל ולימדנו (יחזקאל מד, ט) כל בן נכר ערל לב וערל בשר לא יבא אל מקדשי לשרתני עד דלא בא יחזקאל מאן אמרה אלא גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא ה"נ גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא,(וכי גמרי הלכה למיתה לאחולי עבודה לא גמירי),מאי כסום יכסמו את ראשיהם תנא כמין תספורת לוליינית מאי תספורת לוליינית אמר רב יהודה אמר שמואל תספורתא יחידאה ה"ד אמר רב אשי ראשו של זה בצד עיקרו של זה,שאלו את רבי איזהו תספורת של כ"ג אמר להן צאו וראו מתספורת של בן אלעשה תניא רבי אומר לא על חנם פיזר בן אלעשה את מעותיו אלא כדי להראות בו תספורת של כהן גדול:, br br big strongהדרן עלך כהן גדול /strong /big br br | |
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39. Nag Hammadi, The Gospel of Thomas, 22 (3rd cent. CE - 3rd cent. CE)
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