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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 14.25-14.26


Συνεπορεύοντο δὲ αὐτῷ ὄχλοι πολλοί, καὶ στραφεὶς εἶπεν πρὸς αὐτούςNow great multitudes were going with him. He turned and said to them


Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής.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.


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

5 results
1. New Testament, Acts, 10.43, 17.31, 28.30-28.31 (1st cent. CE - 2nd cent. CE)

10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
2. New Testament, Luke, 2.34, 6.20-6.26, 7.36-7.50, 9.26, 9.51-9.55, 10.25, 10.38, 11.1, 11.29, 11.45, 12.1, 12.13, 13.10, 13.23, 14.8-14.24, 14.26-14.32, 14.34, 16.19-16.31, 17.11, 18.14, 18.18, 18.30-18.31, 19.1, 19.11, 19.28 (1st cent. CE - 1st cent. CE)

2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 9.26. For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 9.53. They didn't receive him, because he was traveling with his face set towards Jerusalem. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.13. One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.23. One said to him, "Lord, are they few who are saved?"He said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 14.12. He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 14.13. But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.' 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. 14.27. Whoever doesn't bear his own cross, and come after me, can't be my disciple. 14.28. For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it? 14.29. Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him 14.30. saying, 'This man began to build, and wasn't able to finish.' 14.31. Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 14.32. Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace. 14.34. Salt is good, but if the salt becomes flat and tasteless, with what do you season it? 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 18.31. He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 19.1. He entered and was passing through Jericho. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.28. Having said these things, he went on ahead, going up to Jerusalem.
3. New Testament, Mark, 10.29-10.30, 10.32-10.52 (1st cent. CE - 1st cent. CE)

10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.
4. New Testament, Matthew, 10.37, 19.29 (1st cent. CE - 1st cent. CE)

10.37. He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me isn't worthy of me. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life.
5. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

84a. כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר' ישמעאל ברבי יוסי ור' אלעזר בר' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר' ישמעאל [בר' יוסי] כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר' יוחנן לא קא חשיב ליה שאני ר' יוחנן דהדרת פנים לא הויא ליה,ר' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר' אבהו אל תקרי עלי עין אלא עולי עין,ר' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר' שמעון בן לקיש והוה קא מצטער ר' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה [מיניה] בעו רבנן רחמי עליה ונח נפשיה 84a. bElijahthe prophet bencountered him /b,and bsaid to him: Until whenwill byou inform on the nation of our Godto be sentenced bto execution?Rabbi Yishmael, son of Rabbi Yosei, bsaid toElijah: bWhat should I do? It is the king’s edictthat I must obey. Elijah bsaid to him:Faced with this choice, byour father fled to Asia. Youshould bflee to Laodicearather than accept this appointment.,§ With regard to these Sages, the Gemara adds: bWhen Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other,it was possible for ba pair of oxen to enterand fit bbetween them,under their bellies, bwithout touching them,due to their excessive obesity., bA certainRoman bnoblewoman [ imatronita /i]once bsaid to them: Your children are notreally byour own,as due to your obesity it is impossible that you engaged in intercourse with your wives. bThey said to her: Theirs,i.e., our wives’ bellies, bare larger than ours.She said to them: bAll the more soyou could not have had intercourse. bThere arethose bwho saythat bthis is what they said to her: “For as the man is, so is his strength”(Judges 8:21), i.e., our sexual organs are proportionate to our bellies. bThere arethose bwho saythat bthis is what they said to her: Love compresses the flesh. /b,The Gemara asks: bAnd why did they respond to heraudacious and foolish question? After all, bit is written: “Answer not a fool according to his folly,lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her bin order not to cast aspersions onthe lineage of btheir children. /b,The Gemara continues discussing the bodies of these Sages: bRabbi Yoḥa said:The borgan of Rabbi Yishmael, son of Rabbi Yosei,was the size bof a jug of nine ikav /i. Rav Pappa said:The borgan of Rabbi Yoḥawas the size bof a jug of five ikav /i, and some sayit was the size of a jug bof three ikav /i. Rav Pappa himselfhad a belly blike the baskets [ idikurei /i]made bin Harpanya. /b,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that bRabbi Yoḥa said: Ialone bremain of the beautifulpeople bof Jerusalem.The Gemara continues: bOne who wishes to seesomething resembling bthe beauty of Rabbi Yoḥa should bringa new, shiny bsilver goblet from the smithy and fill itwith bred pomegranate seeds [ ipartzidaya /i] and place a diadem of red roses uponthe blipof the goblet, band position it between the sunlight and shade. That lusteris ba semblance of Rabbi Yoḥa’s beauty. /b,The Gemara asks: bIs that so?Was Rabbi Yoḥa so beautiful? bBut doesn’t the Master say: The beauty of Rav Kahanais ba semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahuis ba semblance of the beauty of Jacob, our forefather;and bthe beauty of Jacob, our forefather,is ba semblance of the beauty of Adam the firstman, who was created in the image of God. bAnd yet Rabbi Yoḥa is not includedin this list. The Gemara answers: bRabbi Yoḥais bdifferentfrom these other men, bas he did not have a beauty of countece,i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. bRabbi Yoḥa would go and sit by the entrance to the ritual bath. He saidto himself: bWhen Jewish women come up fromtheir bimmersionfor the sake bof a mitzva,after their menstruation, bthey should encounter mefirst, bso that they have beautiful children like me,and sons blearned in Torah like me.This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives., bThe Rabbis said toRabbi Yoḥa: bIsn’t the Master worried aboutbeing harmed by bthe evil eyeby displaying yourself in this manner? Rabbi Yoḥa bsaid to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain [ ialei ayin /i]”(Genesis 49:22); band Rabbi Abbahu says: Do not readthe verse as saying: b“By a fountain [ ialei ayin /i]”; rather,read it as: bThose who rise abovethe evil beye [ iolei ayin /i].Joseph’s descendants are not susceptible to the influence of the evil eye., bRabbi Yosei bar Ḥanina saidthat this idea is derived bfrom here: “And let them grow [ iveyidgu /i] into a multitude in the midst of the earth”(Genesis 48:16). bJust aswith regard to bfish [ idagim /i] in the sea, the water covers them and theevil beyetherefore bhas no dominion over them,as they are not seen, bso too,with regard to bthe offspring of Joseph, theevil beye has no dominion over them. /b,The Gemara relates: bOne day, Rabbi Yoḥa was bathing in the JordanRiver. bReish Lakish saw him and jumped into the Jordan, pursuing him.At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa bsaid toReish Lakish: bYour strengthis fit bfor Torahstudy. Reish Lakish bsaid to him: Your beautyis fit bfor women.Rabbi Yoḥa bsaid to him: If you returnto the pursuit of Torah, bI will give you my sisterin marriage, bwho is more beautiful than I am.Reish Lakish baccepted upon himselfto study Torah. Subsequently, Reish Lakish bwanted to jump backout of the river bto bringback bhis clothes, but he was unable to return,as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa btaughtReish Lakish bBible, and taught him Mishna, and turned him into a great man.Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. bOne daythe Sages bof the study hall were engaging in a disputeconcerning the following ibaraita /i: With regard to bthe sword, the knife, the dagger [ ivehapigyon /i], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity?The ibaraitaanswers: It is bfrom the time of the completion of their manufacture,which is the ihalakhawith regard to metal vessels in general.,These Sages inquired: bAnd when is the completion of their manufacture? Rabbi Yoḥa says:It is bfrom when one firesthese items bin the furnace. Reish Lakish said:It is bfrom when one scours them in water,after they have been fired in the furnace. Rabbi Yoḥa bsaid toReish Lakish: bA bandit knows about his banditry,i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish bsaid toRabbi Yoḥa: bWhat benefit did you provide meby bringing me close to Torah? bThere,among the bandits, bthey called me: Leaderof the bandits, and bhere,too, bthey call me: Leaderof the bandits. Rabbi Yoḥa bsaid to him: I provided benefit to you, as I brought you closeto God, bunder the wings of the Divine Presence. /b,As a result of the quarrel, bRabbi Yoḥa was offended,which in turn affected bReish Lakish,who bfell ill.Rabbi Yoḥa’s bsister,who was Reish Lakish’s wife, bcame cryingto Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. bShe said to him: Dothis bfor the sake of my children,so that they should have a father. Rabbi Yoḥa bsaid to herthe verse: b“Leave your fatherless children, I will rear them”(Jeremiah 49:11), i.e., I will take care of them. She said to him: bDoso bfor the sake of my widowhood. He said to herthe rest of the verse: b“And let your widows trust in Me.” /b,Ultimately, bRabbi Shimon ben Lakish,Reish Lakish, bdied. Rabbi Yoḥa was sorely pained overlosing bhim. The Rabbis said: Who will go to calmRabbi Yoḥa’s bmindand comfort him over his loss? They said: bLet Rabbi Elazar ben Pedat go, as his statements are sharp,i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat bwent and sat beforeRabbi Yoḥa. With regard to bevery matter that Rabbi Yoḥa would say,Rabbi Elazar ben Pedat would bsay to him:There is a ruling which bis taughtin a ibaraita bthat supports youropinion. Rabbi Yoḥa bsaidto him: bAre youcomparable bto the son of Lakish?In my discussions with bthe son of Lakish, when I would state a matter, he would raise twenty-four difficulties against mein an attempt to disprove my claim, band I would answer him with twenty-four answers, and the ihalakhaby itself would become broadenedand clarified. bAndyet byou sayto me: There is a ruling which bis taughtin a ibaraita bthat supports youropinion. bDo I not know that what I say is good?Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa bwent around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish?Rabbi Yoḥa bscreamed until his mind was taken from him,i.e., he went insane. bThe Rabbisprayed and brequestedfor God to have bmercy on himand take his soul, bandRabbi Yoḥa bdied. /b


Subjects of this text:

subject book bibliographic info
abba poemen Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 126
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
acts of phileas, inheritance Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
apelles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
athens\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
authority\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
babylonia Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
child Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
constantine Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
conversion Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
deuteronomistic theology Crabb, Luke/Acts and the End of History (2020) 255
exemplum\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
faith Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
family Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195; Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
heaven Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
holy men, repentant sinners as Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 126
holy men, separation from family Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 126
inheritance Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
jesus, christ Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
king Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
martyr family of god Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
martyr inheritance Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
martyr sonship Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
martyrdom Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
martyrdom of irenaeus bishop of sirmium Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
martyrs Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
moses Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
of jesus Crabb, Luke/Acts and the End of History (2020) 255
parable, of good samaritan Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of lost sheep Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of prodigal son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of two trees Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
phileas, martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
post-mortem reward or punishment Crabb, Luke/Acts and the End of History (2020) 255
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
qardagh, mar Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
r. yoḥanan Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 126
relative, brother Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
relative, daughter Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
relative, father Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
relative, mother Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
relative, sister Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
relative, wife Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
religion\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
resh lakish Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 126
reversal Crabb, Luke/Acts and the End of History (2020) 255
rome\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
sage\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
sonship of martyrs' Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 158
spiritual Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
traveling sage\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
walker, joel Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 195
πεπαιδευμένος\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 91