Tiresias: The Ancient Mediterranean Religions Source Database

8646

Palestinian Talmud, Shabbat, 1.3
NaN

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

4 results
1. Hebrew Bible, Genesis, 5.1 (9th cent. BCE - 3rd cent. BCE) 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;"
2. Mishnah, Shabbat, 1.3 (1st cent. CE - 3rd cent. CE) 1.3. A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin."
3. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) 20b. בניך יפיפין ביותר אמרה להן אינו מספר עמי לא בתחלת הלילה ולא בסוף הלילה אלא בחצות הלילה וכשהוא מספר מגלה טפח ומכסה טפח ודומה עליו כמי שכפאו שד,ואמרתי לו מה טעם ואמר לי כדי שלא אתן את עיני באשה אחרת ונמצאו בניו באין לידי ממזרות,לא קשיא הא במילי דתשמיש הא במילי אחרנייתא,אמר רבי יוחנן זו דברי יוחנן בן דהבאי אבל אמרו חכמים אין הלכה כיוחנן בן דהבאי אלא כל מה שאדם רוצה לעשות באשתו עושה משל לבשר הבא מבית הטבח רצה לאוכלו במלח אוכלו צלי אוכלו מבושל אוכלו שלוק אוכלו וכן דג הבא מבית הצייד,אמר אמימר מאן מלאכי השרת רבנן דאי תימא מלאכי השרת ממש אמאי אמר רבי יוחנן אין הלכה כיוחנן בן דהבאי הא אינהו בקיאי בצורת הולד טפי ואמאי קרו להו מלאכי השרת דמצייני כמלאכי השרת,ההיא דאתאי לקמיה דרבי אמרה לו רבי ערכתי לו שולחן והפכו אמר לה בתי תורה התירתך ואני מה אעשה ליך ההיא דאתאי לקמיה דרב אמרה לו רבי ערכתי לו שולחן והפכו אמר מאי שנא מן ביניתא,ולא תתורו אחרי לבבכם מכאן אמר רבי אל ישתה אדם בכוס זה ויתן עיניו בכוס אחר אמר רבינא לא נצרכא אלא דאפילו שתי נשיו,וברותי מכם המורדים והפושעים בי אמר רבי לוי אלו בני תשע מדות בני אסנ"ת משגע"ח,בני אימה בני אנוסה בני שנואה בני נידוי בני תמורה בני מריבה בני שכרות בני גרושת הלב בני ערבוביא בני חצופה,איני והאמר רבי שמואל בר נחמני אמר רבי יונתן כל אדם שאשתו תובעתו הויין לו בנים שאפילו בדורו של משה רבינו לא היו כמותם שנאמר הבו לכם אנשים חכמים ונבונים וכתיב ואקח את ראשי שבטיכם ולא כתיב נבונים,וכתיב יששכר חמור גרם וכתיב מבני יששכר יודעי בינה לעתים,ההיא דמרציא ארצויי:, br br big strongהדרן עלך ואלו מותרין /strong /big br br,מתני׳ big strongארבעה /strong /big נדרים התירו חכמים נדרי זרוזין ונדרי הבאי ונדרי שגגות ונדרי אונסין נדרי זרוזין כיצד היה מוכר חפץ ואמר קונם שאיני פוחת לך מן הסלע והלה אומר קונם שאיני מוסיף לך על השקל 20b. bare your children so beautiful? She said to them:My husband bdoes not converse with mewhile engaging in sexual intercourse, bneither at the beginning of the night nor at the end of the night,but brather at midnight. And when he converseswith me while engaging in sexual intercourse, bhe reveals a handbreadthof my body band covers a handbreadth, andhe covers himself up bas though he were being coerced by a demonand is covering himself out of fear., bAnd I said tomy husband: bWhat is the reasonfor this behavior? bAnd he said to me:It is bso that I will not set my eyes on another woman,i.e., think about another woman; if a man thinks about another woman during sexual intercourse with his wife, bhis children consequently comeclose btoreceiving ba imamzerstatus,i.e., the nature of their souls is tantamount to that of a imamzer /i. Therefore I engage in sexual intercourse with you at an hour when there are no people in the street, and in this manner. In any event, it can be seen from her words that a Sage conversed with his wife while engaging in sexual intercourse with her.,The Gemara answers: This is bnot difficult. Thispermission to converse with her is bwith regard to matters of sexual intercourse,whereas bthatrestriction of conversation is bwith regard to other mattersthat are not related to sexual intercourse., bRabbi Yoḥa said: That is the statement of Yoḥa ben Dehavai. However, the Rabbis said: The ihalakhais not in accordance withthe opinion of bYoḥa ben Dehavai. Rather, whatever a man wishes to do with his wife he may do.He may engage in sexual intercourse with her in any manner that he wishes, and need not concern himself with these restrictions. As ban allegory,it is blike meat that comes from the butcher.If bhe wants to eat it with salt, he may eat itthat way. If he wants to eat it broasted, he may eat itroasted. If he wants to eat it bcooked, he may eat itcooked. If he wants to eat it bboiled, he may eat itboiled. bAnd likewisewith regard to bfish that come from the fisherman. /b, bAmeimar said: Who are the ministering angelsthat Rabbi Yoḥa ben Dehavai mentioned? He was referring to bthe Sages,for whom he employed the honorary title: Ministering angels. bBecause if you saythat he was referring to bactual ministering angels, why did Rabbi Yoḥa saythat bthe ihalakhais not in accordance withthe opinion of bYoḥa ben Dehavai?The ministering angels bare more knowledgeable about the forming of the fetusthan people are. Clearly, if the ministering angels were the source for the ruling of Rabbi Yoḥa ben Dehavai it would have been imperative to heed his instructions. bAnd why arethe Sages bcalled ministering angels? Because they stand out like ministering angels,as they are recognized by their clothing.,The Gemara relates: bA certain woman, who came before RabbiYehuda HaNasi to complain about her husband, bsaid to him: My teacher, I set him a table,using a euphemism to say that she lay before him during intimacy, band he turned it over.Rabbi Yehuda HaNasi bsaid to her: My daughter, the Torah permittedhim to engage in sexual intercourse with byoueven in an atypical manner, band what can I do for youif he does so? Similarly, ba certain woman who came before Rav said to him: My teacher, I set a table for him and he turned it over. He saidto her: In bwhatway bisthis case bdifferent from a fish [ ibinnita /i]that one may eat any way he wishes?,§ The verse states: b“And that you not go about after your own heart”(Numbers 15:39). bRabbiYehuda HaNasi bsaidthat it is derived bfrom herethat ba man should not drink from this cup while setting his eyes on another cup,i.e., one should not engage in sexual intercourse with one woman while thinking about another woman. bRavina said:This statement is not necessary with regard to an unrelated woman. Rather, it bis necessary onlyto state bthat evenwith regard to bhisown btwo wives,he should not engage in sexual intercourse with one while thinking about the other.,The verse states: b“And I will purge out from among you the rebels, and those that transgress against Me”(Ezekiel 20:38). bRabbi Levi said: These are children ofthose who have bnine traits,who are defective from their conception and from whom rebels and transgressors emerge. The mnemonic for these nine traits is bchildren ofthe acronym ialeph /i, isamekh /i, inun /i, itav /i, imem /i, ishin /i, igimmel /i, iayin /i, iḥet /i. /b,The children of nine traits are as follows: bChildren of fear [ ieima /i],i.e., where the wife was afraid of her husband and engaged in sexual intercourse with him out of fear; bchildren of a woman who was raped [ ianusa /i]; children of a hated woman [ isenua /i],i.e., a woman who was hated by her husband; bchildren of ostracism [ iniddui /i],i.e., one of the parents was ostracized by the court; bchildren of substitution [ itemura /i],i.e., while engaging in intercourse with the woman, the man thought that she was another woman; bchildren of strife [ imeriva /i],i.e., the parents engaged in intercourse while they were quarreling; bchildren of drunkenness [ ishikhrut /i],i.e., the parents engaged in intercourse while they were drunk; bchildren of a woman who was divorced in the heart [ igerushat halev /i],i.e., the husband had already decided to divorce her when they engaged in intercourse; bchildren of mixture [ iirbuveya /i],i.e., the man did not know with which woman he was engaging in intercourse; bchildren of a shameless woman [ iḥatzufa /i]who demands of her husband that he engage in intercourse with her.,The Gemara asks: bIs that so? But didn’t Rabbi Shmuel bar Naḥmani saythat bRabbi Yonatan said: Any man whose wife demands of himthat he engage in sexual intercourse with her bwill have children the likes of whom did not exist even in the generation of Moses our teacher? As it is stated: “Get you wise men, and understanding,and well known from each one of your tribes, and I will make them head over you” (Deuteronomy 1:13); band it is writtensubsequently: b“So I took the heads of your tribes,wise men, and well known” (Deuteronomy 1:15). bAnd it does not saythat they were bunderstanding.Evidently, even Moses could not find understanding men in his generation., bAndby contrast, bit is written: “Issachar is a large-boned donkey”(Genesis 49:14). The Sages transmitted a tradition that this is an allusion to the incident when Jacob came in from the field riding on a donkey, and Leah went out to greet him, saying: “You must come in to me; for I have hired you with my son’s mandrakes” (Genesis 30:16). Issachar was conceived from their subsequent sexual intercourse. bAnd it is written: “And of the children of Issachar, men that had understanding of the times”(I Chronicles 12:33). The descendants of Issachar were understanding men. It is derived from here that a woman who demands from her husband that he engage in sexual intercourse with her has a positive effect on their children.,The Gemara answers: bThat ibaraitais not referring to a woman who demands intercourse explicitly, but rather to one bwho enticesher husband, so that he understands that she wants to engage in sexual intercourse with him. They consequently have excellent children.,, strongMISHNA: /strong bThe Sages dissolved fourtypes of bvowswithout the requirement of a request to a halakhic authority: bVows of exhortation, vows of exaggeration, vows that are unintentional, and vowswhose fulfillment is impeded by bcircumstances beyondone’s bcontrol.The mishna explains: bVows of exhortationare those by which one encourages another using vow terminology that is exaggerated. bHow so? One was selling an item and said: I will not lowerthe price bfor youto less bthan a isela /i,as bthat is ikonam /i,forbidden bas ifit were ban offering,for me. bAnd the other one,the buyer, bsays: I will not raisemy payment bto youto bmore than a shekel,as bthat is ikonam /ifor me.
4. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) 13a. מיתיבי רשב"ג אומר התינוקות של בית רבן היו מסדרין פרשיו' וקורין לאור הנר אי בעית אימא ראשי פרשיותיו ואי בעית אימא שאני תינוקות הואיל ואימת רבן עליהן לא אתי לאצלויי:,כיוצא בו לא יאכל הזב: תניא ר"ש בן אלעזר אומר בוא וראה עד היכן פרצה טהרה בישראל שלא שנינו לא יאכל הטהור עם הטמאה אלא לא יאכל הזב עם הזבה מפני הרגל עבירה כיוצא בו לא יאכל זב פרוש עם זב עם הארץ שמא ירגילנו אצלו,וכי מרגילו אצלו מאי הוי אלא אימא שמא יאכילנו דברים טמאין אטו זב פרוש לאו דברים טמאין אכיל אמר אביי גזירה שמא יאכילנו דברים שאינן מתוקנין ורבא אמר רוב עמי הארץ מעשרין הן אלא שמא יהא רגיל אצלו ויאכילנו דברים טמאין בימי טהרתו,איבעיא להו נדה מהו שתישן עם בעלה היא בבגדה והוא בבגדו אמר רב יוסף ת"ש העוף עולה עם הגבינה על השלחן ואינו נאכל דברי ב"ש ב"ה אומר לא עולה ולא נאכל שאני התם דליכא דיעות,ה"נ מסתברא דהיכא דאיכא דיעות שאני דקתני סיפא רשב"ג אומר שני אכסניים אוכלין על שלחן אחד זה אוכל בשר וזה אוכל גבינה ואין חוששין ולאו אתמר עלה אמר רב חנין בר אמי אמר שמואל לא שנו אלא שאין מכירין זה את זה אבל מכירין זה את זה אסורים וה"נ מכירין זה את זה נינהו הכי השתא התם דיעות איכא שינוי ליכא הכא איכא דיעות ואיכא שינוי,איכא דאמרי ת"ש רשב"ג אומר שני אכסניים אוכלין על שלחן אחד זה בשר וזה גבינה ואתמר עלה אמר רב חנין בר אמי אמר שמואל לא שנו אלא שאין מכירין זה את זה אבל מכירין זה את זה אסור והני נמי מכירין זה את זה נינהו התם דיעות איכא שינוי ליכא הכא איכא דיעות ואיכא שינוי,ת"ש לא יאכל הזב עם הזבה משום הרגל עבירה ה"נ דיעות איכא שינוי ליכא,ת"ש (יחזקאל יח, ו) אל ההרים לא אכל ועיניו לא נשא אל גלולי בית ישראל ואת אשת רעהו לא טמא ואל אשה נדה לא יקרב מקיש אשה נדה לאשת רעהו מה אשת רעהו הוא בבגדו והיא בבגדה אסור אף אשתו נדה הוא בבגדו והיא בבגדה אסור ש"מ,ופליגא דר' פדת דאמר ר' פדת לא אסרה תורה אלא קורבה של גלוי עריות בלבד שנאמר (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוי אתי מבי רב הוה מנשק להו לאחוותיה אבי חדייהו ואמרי לה אבי ידייהו ופליגא דידיה אדידיה דאמר עולא אפי' שום קורבה אסור משום לך לך אמרי נזירא סחור סחור לכרמא לא תקרב:,תני דבי אליהו מעשה בתלמיד א' ששנה הרבה וקרא הרבה ושימש תלמידי חכמים הרבה ומת בחצי ימיו והיתה אשתו נוטלת תפיליו ומחזרתם בבתי כנסיות ובבתי מדרשות ואמרה להם כתיב בתורה (דברים ל, כ) כי הוא חייך ואורך ימיך בעלי ששנה הרבה וקרא הרבה 13a. The Gemara braises an objectionfrom that which was taught in a iTosefta /i: bRabban Shimon ben Gamliel says: The schoolchildren would organize the sections and readthe book bby candlelight.Apparently, it is permitted to read by candlelight on Shabbat. The Gemara answers: bIf you wish, saythat the iToseftais only referring to bthe beginning of the sections. And if you wish, sayinstead that bchildren are differentin this regard. bSince the fear of their teacher is upon them, they will not come to adjustthe wick. Even on a weekday, fear of their teacher will prevent them from tending to the lamp during their study.,We learned in the mishna: bSimilarto this decree of Shabbat, the Sages issued a decree that bthe izavmay not eatwith his wife, the izava,even though they are both ritually impure, because by eating together they will come to excessive intimacy and become accustomed to sin. bIt was taughtin a iToseftathat bRabbi Shimon ben Elazar says: Come and see to what extent ritual purity was widespread in Israel, as we did not learn: The ritually pure may not eat with the ritually impurewoman; bbut rather, the izavmay not eat with the izava /i,although they are both ritually impure, blest he become accustomed to sin.Needless to say, a pure and an impure person certainly would not eat together, as everyone was careful with regard to ritual purity. bOn a similar note,the Sages said: bA izavwhogenerally bdistanceshimself from ritual impurity, eats ritually pure food, and is careful about separating tithes, bmay not eat with a izavwho is an iam ha’aretz /i,who does not distance himself from ritual impurity and is not careful about separating tithes, due to the concern blestthe iam ha’aretz baccustom himto frequently spend time bwith him,by means of a shared meal.,The Gemara wonders: bAnd if he accustoms him to be with him, what of it,what is the problem? bRather, say: Lest he feed him impure items.The Gemara asks: bIs that to say that the izavwhogenerally bdistanceshimself from ritual impurity bdoes not eat impure things?In his impure state, everything he touches automatically becomes impure, so why would he be concerned with regard to impure items? bAbaye said:This prohibition is due to ba decreeissued by the Sages blestthe iam ha’aretz bfeed himfood bitems that are not tithed. Rava said:He needn’t worry about items that are not tithed. Even if his friend was an iam ha’aretz /i, there is a general principle in effect that bmost iamei ha’aretztithetheir fruits. bRather,the Sages were concerned blest he become accustomedto spending time bwiththe iam ha’aretzeven after the period of his impurity band he feed him impure items even during the days of his purity. /b,An additional bdilemma was raisedbefore the Sages with regard to the requirement to distance oneself from prohibition and impurity: bWhat isthe ihalakhawith regard to ba menstruating woman? May she sleep with her husbandin one bed while bsheis bin her clothes and heis bin his clothes? Rav Yosef said: Comeand bheara resolution to this dilemma from what we learned in a mishna: bThe fowl ispermitted to be bplacedtogether with bthe cheese on the table,although bit may not be eatenwith cheese. This is bthe statement of Beit Shammai. Beit Hillel say:The fowl bis neitherpermitted to be bplacedtogether with the cheese on the table, bnor may it be eatenwith it. According to the opinion of Beit Hillel, which is the ihalakha /i, not only must one distance himself from the sin itself, but one must also make certain that items that are prohibited together are not placed together. The Gemara rejects this: bThere it is different as there are notseveral bconsciousnesses.When the fowl and the cheese are on one person’s table, he is liable to err and eat them both, as there is only one consciousness there, his. That is not the case when there are two people in one bed. In that case, there are two consciousnesses and there is no concern that they will both forget the prohibition.,The Gemara adds: bSo too, it is reasonableto say bthat where there aretwo or more bconsciousnessesit bis different, as it was taught in the latter clauseof that mishna, bRabban Shimon ben Gamliel says: Two guestsin one house bmay eat on one table this one eating meat and this one eating cheese, and they need not be concerned.The Gemara rejects this: That is not a proof. bWas it not said with regard to this ihalakhathat bRabbi Ḥanin bar Ami saidthat bShmuel said: They only taughtthat the two of them may eat on one table bwhen they are not familiar with each other; however,if bthey are familiar with each other it is prohibitedfor them to eat on one table, as there is room for concern that due to their familiarity they will share their food and come to sin. bAnd,if so, bthese too,the husband and his wife, bare familiar with each other.There is room for concern that they will not keep appropriate distance, and therefore they may not sleep together in one bed even if he is wearing his clothes and she is wearing her clothes. The Gemara rejects this: bHow can you comparethese two cases? bThere,in the case of meat and milk, bthere aretwo bconsciousnesses;however, bthere is nonoticeable bchangefrom the norm, as the meat and the cheese are on the table without any obvious indication to remind them not to mix the food items. While, bhere,in the case of the menstruating woman, bthere aretwo bconsciousnesses and there isalso banoticeable bchangefrom the norm, as it is unusual for people to sleep in their clothes. The fact that they are both dressed constitutes a change., bOtherscite the previous passage as proof for Rav Yosef’s opinion and then reject it and bsay: Comeand bhear, Rabban Shimon ben Gamliel says: Two guests may eat on one table, thisone eating bmeat and thisone eating bcheese. And it was stated with regard to this ihalakhathat bRabbi Ḥanin bar Ami saidthat bShmuel said: They only taughtthat the two of them may eat on one table bwhen they are not familiar with each other; however,if bthey are familiar with each other it is prohibitedfor them to eat on one table, as there is room for concern that due to their familiarity they will share their food and come to sin. bAnd,if so, bthese too,the husband and his wife bare familiar with each other.There is room for concern that they will not act with the appropriate separation, and therefore they cannot sleep together in one bed, even if he is wearing his clothes and she is wearing her clothes. The Gemara distinguishes between the cases: bThere,in the case of meat and cheese, although bthere aretwo bconsciousnesses, there is nonoticeable bchange.The meat and the cheese are on the table with no obvious indication to remind them not to mix the food items. While bhere,in the case of the menstruating woman, bthere aretwo bconsciousnesses and there isalso banoticeable bchange. /b, bComeand bheara resolution to the dilemma from what we learned in our mishna: bThe izavmay not eat with the izava /idue to concern that excessive intimacy will lead them to bbecome accustomedto sin. Even eating together is prohibited. The Gemara answers: bHere, too,although bthere aretwo bconsciousnesses, there is nonoticeable bchange. /b, bComeand bheara different resolution from that which was taught in a ibaraita /i: It is stated: b“And he has not eaten upon the mountains, neither has he lifted up his eyes to the idols of the house of Israel, neither has he defiled his neighbor’s wife, neither has he come near to a woman in her impurity”(Ezekiel 18:6). This verse bjuxtaposes a menstruating woman to his neighbor’s wife. Just aslying together with bhis neighbor’s wife,even when bheis bin his clothes and sheis bin her clothes, is prohibited, so too,lying with bhis wifewhen she is bmenstruating,even when bheis bin his clothes and sheis bin her clothes, is prohibited. /b,The Gemara comments: bAndthis conclusion bdisagrees withthe opinion of bRabbi Pedat, as Rabbi Pedat said: The Torah only prohibited intimacy thatinvolves bengaging in prohibited sexual relations,as it bis stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness”(Leviticus 18:6). The prohibition of intimacy in the Torah applies exclusively to relations, and all other kinds of intimacy that do not include actual relations are not included in the prohibition. When there is separation, they did not issue a decree.,The Gemara relates that bUlla, when he would come from the house of his teacher, would kiss his sisters on their chests. And some say: On their hands.Ulla was not concerned about violating the prohibition of displaying affection toward a relative forbidden to him, as his intention was not to have relations with them. The Gemara adds that bhisaction bwas in contradiction toa saying of bhis, as Ulla said: Even any intimacy is prohibitedwith a woman with whom he is forbidden to engage in sexual relations bdue tothe reason formulated as an adage: bGo around, go around, anddo not approach bthe vineyard, they say to the nazirite.They advise the nazirite, who is forbidden to consume any product of a vine, that he should not even approach the vineyard. The same is true with regard to the prohibition of forbidden relations. According to Ulla, one must distance himself from them to whatever degree possible., bTheSage in the bschool of Eliyahu taughta ibaraitathat deals with this ihalakha /i: There was ban incident involving one student who studied muchMishna band read muchBible, band served Torah scholarsextensively, studying Torah from them, band,nevertheless, bdied at half his days,half his life expectancy. bHis wifein her bitterness bwould take his phylacteries and go around with them to synagogues and study halls, and she said tothe Sages: bIt is written in the Torah: “For it is your life and the length of your days”(Deuteronomy 30:20). If so, bmy husband who studied muchMishna, band read muchBible

Subjects of this text:

subject	book bibliographic info
adam, cain and	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
animal studies	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
animals, in allegories	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
animals, treating humans as	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
anthropocentrism	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
antiquity, science in	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
azulai, hayyim joseph david	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
binaries, as noninevitable	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
binaries, vs. multiplicity	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
bodies, classifying	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
cain	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
calendar, intercalation of	Rubenstein, The Culture of the Babylonian Talmud (2003) 182
carrying (on the sabbath)	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
celebrations in	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
children	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
christian sources, jews in	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
christianity, and the judeo-christian tradition,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
classical sources, menageries in	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
creation, god changing	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
crown	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
culture, nature and	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
daughter of ben kalba sabua	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
demons, and demonic generation	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
disability, studies	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
egypt, rome conquering	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
ekev-akev	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
eleazar ha-kappar	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
enslavement	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
eve	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
exotic, plants and	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
face-to-face	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
fathers	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
gender, binary, and species	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
gender, essentialism	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
gender, in allegory	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
gender	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12, 203
genderqueerness	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
generation, demonic	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
generation, mineral	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
generation, paternity and	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
generation, spontaneous	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12, 203, 246
generation, vision and	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
genital discharge	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
god, creation changed by	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
god, reproductive role of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
habit	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
halakhah	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
heel, as humility	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
heel	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
humans, animalizing	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
humility, gods humility	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
humility	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
hyenas	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101, 228, 246
image of god, and adams image	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
impure, impurity	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
isaac ben eleazar (amora)	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
ishmael (rabbi)	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 93
israelites, compared to hyenas	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101, 228
jesus	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
jewish revolts	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
josephus	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
judea capta coins	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
judeo-christian tradition,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
kosman, admiel	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
law, on calendar'	Rubenstein, The Culture of the Babylonian Talmud (2003) 182
likeness, of adam	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
mamzerim (illegitimate offspring)	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
mar ukba	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
mary, virginity of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
matter,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
menageries, in classical sources	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
menageries, in the roman empire	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101, 228
miracle	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
mishna, on shame	Rubenstein, The Culture of the Babylonian Talmud (2003) 182
modes	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
multiplicity, vs. binaries	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
multiplicity	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
nameless	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
nature, and culture	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
observed by, image and likeness of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
offspring, paternity of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
oven (furnace), expresses doubt, cooking in the depths	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
palestine, romes conquest of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
palms	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
paternity	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
peru u-revu (be fruitful and multiply)	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
plants	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
pliny, genre of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 228
pliny, on animals	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
poor neighbour (pauper)	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
reproduction, multiplicity of modes of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
revelation	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
roman empire, conquests of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101
roman empire, the menagerie in	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 101, 228
ruddick, sara	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
samuel the little	Rubenstein, The Culture of the Babylonian Talmud (2003) 182
school of hillel	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
science, in antiquity	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
seed,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
self-sacrifice	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
serving ones house or bed	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
sex, across taxonomic kingdoms	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
sexual intercourse	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
sexual prohibitions	Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 79
slipper	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
species, and binary gender	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
species, trans-inflected analysis of	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12
species, vs. animality	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
spirituality	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
superiority and inferiority	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
tranimals,	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 203
trans (as verb)	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12, 203
transex	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
transgender studies/theory	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 12, 203
vision, generation and	Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 246
wife of mar ukba	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52
wisdom, versus humility	Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 52