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Tiresias: The Ancient Mediterranean Religions Source Database



9239
Philo Of Alexandria, On The Special Laws, 3.48-3.49


nanTherefore he provided thus against those evils in a manner suited to and consistent with nature; and from a long distance off, as from a watchtower, he admonished men and kept them in the straight path, in order that both men and women, learning from these percepts of his, might abstain from unlawful connections.


nanIf, therefore, a man seek to indulge himself with a quadruped, or if a woman surrender herself to a quadruped, they shall all die, both the man or woman and the quadruped. The human beings, because they have gone beyond even the bounds of intemperance itself, becoming discoverers of unprecedented appetites, and because with their new inventions they have introduced most detestable pleasures, the very mention of which is infamous; and the beasts shall die, because they have been subservient to such iniquities, and also to prevent their bringing forth or begetting any thing intolerable, as would naturally be the result of such pollutions.


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

16 results
1. Hebrew Bible, Leviticus, 18.22 (9th cent. BCE - 3rd cent. BCE)

18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination."
2. Homer, Iliad, 18.104 (8th cent. BCE - 7th cent. BCE)

18.104. /hath he fallen, and had need of me to be a warder off of ruin. Now therefore, seeing I return not to my dear native land, neither proved anywise a light of deliverance to Patroclus nor to my other comrades, those many that have been slain by goodly Hector, but abide here by the ships. Profitless burden upon the earth—
3. Varro, On Agriculture, 2.1.28 (2nd cent. BCE - 1st cent. BCE)

4. Philo of Alexandria, On The Cherubim, 43 (1st cent. BCE - 1st cent. CE)

43. But we must begin our explanation of these mysteries in this way. A husband unites with his wife, and the male human being with the female human being in a union which tends to the generation of children, in strict accordance with and obedience to nature. But it is not lawful for virtues, which are the parents of many perfect things, to associate with a mortal husband. But they, without having received the power of generation from any other being, will never be able by themselves alone to conceive any thing. 43. for, inasmuch as I myself am a man, I will not think it right to cherish a pompous and tragedian-like dignity of manner, but I will keep myself within my nature, not transgressing its boundaries, but accustoming my mind to bear human events with complacency and equanimity. Not only because of the unforeseen changes by which things of one character assume a different appearance, both in the case of those in prosperity and of those who are in adversity, but also because it is becoming, even if prosperity were to remain unaltered and unshaken that a man should not forget himself. For these reasons it appears to me to have been that God expressed his oracular commandments in the singular number, as if they were directed to a single individual. XI.
5. Philo of Alexandria, On The Decalogue, 150, 132 (1st cent. BCE - 1st cent. CE)

6. Philo of Alexandria, On Flight And Finding, 112 (1st cent. BCE - 1st cent. CE)

112. for the word of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated. And the particular soul, as far as it has received power, does not permit any of the parts of the body to be separated or cut off contrary to their nature; but as far as depends upon itself, it preserves every thing entire, and conducts the different parts to a harmony and indissoluble union with one another. But the mind of the wise man being thoroughly purified, preserves the virtues in an unbroken and unimpaired condition, having adapted their natural kindred and communion with a still more solid good will. XXI.
7. Philo of Alexandria, On The Life of Joseph, 29-31, 28 (1st cent. BCE - 1st cent. CE)

28. It is worth while, however, after having thus explained the literal account given to us of these events, to proceed to explain also the figurative meaning concealed under that account; for we say that nearly all, or that at all events, the greater part of the history of the giving of the law is full of allegories; now the disposition which we have at present under consideration, is called by the Hebrews Joseph; but the name being interpreted in the Greek language means, "the addition of the Lord," a name most felicitously given, and most appropriate to the account given of the person so called; for the democratic constitution in vogue among states is an addition of nature which has sovereign authority over everything;
8. Philo of Alexandria, On The Special Laws, 1.74, 1.325, 2.58, 2.146, 2.171, 3.43-3.47, 3.49, 3.121 (1st cent. BCE - 1st cent. CE)

1.74. But there is no grove of plantation in the space which surrounds it, in accordance with the prohibitions of the law, which for many reasons forbid this. In the first place, because a building which is truly a temple does not aim at pleasure and seductive allurements, but at a rigid and austere sanctity. Secondly, because it is not proper that those things which conduce to the verdure of trees should be introduced, such as the dung of irrational animals and of men. Thirdly, because those trees which do not admit of cultivation are of no use, but are as the poets say, the burden of the earth; while those which do admit of cultivation, and which are productive of wholesome fruit, draw off the attention of the fickle-minded from the thoughts of the respect due to the holy place itself, and to the ceremonies in which they are engaged. 1.325. Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman. 2.58. But Moses, from a most honourable cause, called it consummation and perfection; attributing to the number six the origination of all the parts of the world, and to the number seven their perfection; for the number six is an oddeven number, being composed of twice three, having the odd number for the male and the even number for the female, from the union of which, production takes place in accordance with the unalterable laws of nature. 2.146. And this festival is instituted in remembrance of, and as giving thanks for, their great migration which they made from Egypt, with many myriads of people, in accordance with the commands of God given to them; leaving then, as it seems, a country full of all inhumanity and practising every kind of inhospitality, and (what was worst of all 2.171. That the first fruit is a handful for their own land and for all lands, offered in thanksgiving for prosperity and a good season which the nation and the entire race of human beings were hoping to enjoy, has been demonstrated. We should not be unaware that many benefits have come by means of the first fruit: first, memory of God--it is not possible to find a more perfect good than this; then, the most just recompense to the real Cause of the fruitfulness. 3.43. But some persons, imitating the sensual indulgences of the Sybarites and of other nations more licentious still, have in the first place devoted themselves to gluttony and wine-bibbing, and other pleasures affecting the belly and the parts adjacent to the belly, and then when fully sated have behaved with such extraordinary insolence (and it is natural for satiety to produce insolence 3.44. and became very violent in her passion from her despair of being able to gratify it (for love which fails in its object is usually increased in no ordinary degree 3.45. And it is very likely that there may be other Pasipha's also, with passions equally unbridled, and that not women only, but men likewise may fall madly in love with animals, from whom, perhaps, indescribable monsters may be born, being memorials of the excessive pollution of men; owing to which, perhaps, those unnatural creations of unprecedented and fabulous monsters will exist, such as hippocentaurs and chimaeras, and other similar animals. 3.46. But so great are the precautions which are taken against them in the holy laws of God, that in order to prevent the possibility of men ever desiring any unlawful connection, it is expressly commanded that even animals of different kinds shall not be put together. And no Jewish shepherd will endeavour to cross a sheep with a he-goat, or a ram with a she-goat, or a cow with a horse; and if he does, he must pay the penalty as breaking a solemn law of nature who is desirous to keep the original kinds of animals free from all spurious admixture. 3.47. And some persons prefer mules to every other kind of animal for the yoke, since their bodies are very compact, and are very strong and powerful; and accordingly, in the pastures and stalls where they keep their horses, they also keep asses of an extraordinary size, which they call celones, in order that they may breed with the mares; and then the mares produce a mixed animal, half horse and half ass, which, since Moses knew that its production was wholly contrary to nature, he forbade the existence of with all his might by a general injunction, that that no union or combination between different kinds of animals should on any account be permitted. 3.49. If, therefore, a man seek to indulge himself with a quadruped, or if a woman surrender herself to a quadruped, they shall all die, both the man or woman and the quadruped. The human beings, because they have gone beyond even the bounds of intemperance itself, becoming discoverers of unprecedented appetites, and because with their new inventions they have introduced most detestable pleasures, the very mention of which is infamous; and the beasts shall die, because they have been subservient to such iniquities, and also to prevent their bringing forth or begetting any thing intolerable, as would naturally be the result of such pollutions. 3.121. For the merciful and forgiving God can never be supposed to have given up any innocent person to be put to death; but whoever ingeniously escapes the judgment of a human tribunal by means of his own cunning and wariness, he is convicted when brought before the invisible tribunal of nature, by which alone the uncorrupted truth is discerned without being kept in the dark by the artifices of sophistical arguments. For such an investigation does not admit of arguments at all, laying bare all devices and intentions, and bringing the most secret counsels to light; and, in one sense, it does not look upon a man who has slain another as liable to justice, inasmuch as he has only sinned to be the minister of a divine judgment, but still he will have incurred an obscure and slight kind of defilement, which, however, may obtain allowance and pardon.
9. Philo of Alexandria, On The Contemplative Life, 80, 70 (1st cent. BCE - 1st cent. CE)

70. And they do not use the ministrations of slaves, looking upon the possession of servants of slaves to be a thing absolutely and wholly contrary to nature, for nature has created all men free, but the injustice and covetousness of some men who prefer inequality, that cause of all evil, having subdued some, has given to the more powerful authority over those who are weaker.
10. Philo of Alexandria, On The Life of Moses, 1.117, 1.134 (1st cent. BCE - 1st cent. CE)

1.117. but nature does not expend her powers to no purpose when they are not wanted, so as to provide rain for a land which does not require it, but it rejoices in the variety and diversity of scientific operations, and arranges the harmony of the universe from a number of opposite qualities. And for this reason it supplies the benefits which are derivable from water, to some countries, by bestowing it on them from above, namely from heaven, and to others it gives it from below by means of springs and rivers; 1.134. After which the tenth and last punishment came, exceeding in terror all that had gone before, namely, the death of the Egyptians themselves. Not of them all, for God had not decreed to make the whole country desolate, but only to correct it. Nor even of the greatest number of the men and women of every age all together, but he permitted the rest to live, and only passed sentence of death on all the first-born, beginning with the eldest of the king's sons, and ceasing with the first-born son of the most obscure grinder at the mill;
11. Philo of Alexandria, On The Embassy To Gaius, 319 (1st cent. BCE - 1st cent. CE)

319. And your grandmother, Julia Augusta, following the example of so great a guide in the paths of piety, did also adorn the temple with some golden vials and censers, and with a great number of other offerings, of the most costly and magnificent description; and what was her object in doing this, when there is no statue erected within the temple? for the minds of women are, in some degree, weaker than those of men, and are not so well able to comprehend a thing which is appreciable only by the intellect, without any aid of objects addressed to the outward senses;
12. Philo of Alexandria, Questions On Genesis, 4.9, 4.42 (1st cent. BCE - 1st cent. CE)

13. Philo of Alexandria, Who Is The Heir, 164 (1st cent. BCE - 1st cent. CE)

164. For it is equality which allotted night and day and light and darkness to existing things. It is equality also that divided the human race into man and woman, making two divisions, unequal in strength, but most perfectly equal for the purpose which nature had principally in view, the generation of a third human being like themselves. For, says Moses, "God made man; in the image of God created he him; male and female he created Them." He no longer says "him," but "them," in the plural number, adapting the species to the genus, which have, as I have already said, been divided with perfect equality. XXXIV.
14. Strabo, Geography, 1.2.8 (1st cent. BCE - 1st cent. BCE)

1.2.8. To begin. The poets were by no means the first to avail themselves of myths. States and lawgivers had taken advantage of them long before, having observed the constitutional bias of mankind. Man is eager after knowledge, and the love of legend is but the prelude thereto. This is why children begin to listen [to fables], and are acquainted with them before any other kind of knowledge; the cause of this is that the myth introduces them to a new train of ideas, relating not to every-day occurrences, but something in addition to these. A charm hangs round whatever is new and hitherto unknown, inspiring us with a desire to become acquainted with it, but when the wonderful and the marvellous are likewise present, our delight is increased until at last it becomes a philtre of study. To children we are obliged to hold out such enticements, in order that in riper years, when the mind is powerful, and no longer needs such stimulants, it may be prepared to enter on the study of actual realities. Every illiterate and uninstructed man is yet a child, and takes delight in fable. With the partially informed it is much the same; reason is not all-powerful within him, and he still possesses the tastes of a child. But the marvellous, which is capable of exciting fear as well as pleasure, influences not childhood only, but age as well. As we relate to children pleasing tales to incite them [to any course] of action, and frightful ones to deter them, such as those of Lamia, Gorgo, Ephialtes, and Mormolyca. So numbers of our citizens are incited to deeds of virtue by the beauties of fable, when they hear the poets in a strain of enthusiasm recording noble actions, such as the labours of Hercules or Theseus, and the honours bestowed on them by the gods, or even when they see paintings, sculptures, or figures bearing their romantic evidence to such events. In the same way they are restrained from vicious courses, when they think they have received from the gods by oracles or some other invisible intimations, threats, menaces, or chastisements, or even if they only believe they have befallen others. The great mass of women and common people, cannot be induced by mere force of reason to devote themselves to piety, virtue, and honesty; superstition must therefore be employed, and even this is insufficient without the aid of the marvellous and the terrible. For what are the thunderbolts, the aegis, the trident, the torches, the dragons, the barbed thyrses, the arms of the gods, and all the paraphernalia of antique theology, but fables employed by the founders of states, as bugbears to frighten timorous minds. Such was mythology; and when our ancestors found it capable of subserving the purposes of social and political life, and even contributing to the knowledge of truth, they continued the education of childhood to maturer years, and maintained that poetry was sufficient to form the understanding of every age. In course of time history and our present philosophy were introduced; these, however, suffice but for the chosen few, and to the present day poetry is the main agent which instructs our people and crowds our theatres. Homer here stands pre-eminent, but in truth all the early historians and natural philosophers were mythologists as well.
15. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך 31a. bWhat is the versefrom which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; bYou are He Who took me out [ igozi /i] of my mother’s womb”(Psalms 71:6). bFrom where mayit bbe inferred that thisword: b“ iGozi /i,” is a term of administering an oath? As it is written: “Cut off [ igozi /i] your hair and cast it away”(Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., bAnd Rabbi Elazar says: To what is a fetus in its mother’s womb comparable?It is comparable bto a nut placed in a basinfull bof water,floating on top of the water. If ba person puts his finger on top ofthe nut, bit sinkseither bin this direction or in that direction. /b,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, the bfetus resides in the lower compartmentof the womb; in the bmiddlethree months, the bfetus resides in the middle compartment;and during the blastthree months of pregcy the bfetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this iswhat causes blabor pains. /b,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: bAnd this isthe explanation for bthat which we learnedin a ibaraita /i: bThe labor pains experienced bya woman who gives birth to ba female are greater thanthose bexperienced bya woman who gives birth to ba male.The Gemara will explain this below., bAnd Rabbi Elazar says: What is the versefrom which it is derived that a fetus initially resides in the lower part of the womb? b“When I was made in secret, and I was woven together in the lowest parts of the earth”(Psalms 139:15). Since it bis not stated: I residedin the lowest parts of the earth, bbut rather: “I was woven togetherin the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: bWhat is differentabout bthe labor pains experienced bya woman who gives birth to ba female,that they bare greater than those experienced bya woman who gives birth to ba male?The Gemara answers: bThisone, a male fetus, bemerges in the manner in which it engages in intercourse.Just as a male engages in intercourse facing downward, so too, it is born while facing down. bAnd thatone, a female fetus, bemerges in the manner in which it engages in intercourse,i.e., facing upward. Consequently, bthatone, a female fetus, bturns its face aroundbefore it is born, bbut thisone, a male fetus, bdoes not turn its face aroundbefore it is born.,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, bsexual intercourse is difficultand harmful bfor the woman and is also difficult for the offspring.During the bmiddlethree months, intercourse is bdifficult for the woman but is beneficial for the offspring.During the blastthree months, sexual intercourse is bbeneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b,The Sages btaughtin a ibaraita /i: With regard to bone who engages in intercoursewith his wife bon the ninetieth dayof her pregcy, bit is as though he spillsher bblood.The Gemara asks: bHow does one knowthat it is the ninetieth day of her pregcy? bRather, Abaye says: One should go ahead and engage in intercoursewith his wife even if it might be the ninetieth day, bandrely on God to prevent any ensuing harm, as the verse states: b“The Lord preserves the simple”(Psalms 116:6).,§ bThe Sages taught: There are three partners inthe creation of ba person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from whichthe following body parts are formed: The bbones,the bsinews,the bnails,the bbrain that is in its head, andthe bwhite of the eye. His mother emits red seed, from whichare formed the bskin,the bflesh,the bhair, andthe bblack of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul,his bcountece [ iukelaster /i], eyesight, hearing of the ear,the capability of bspeechof bthe mouth,the capability of bwalkingwith bthe legs, understanding, and wisdom. /b, bAnd whena person’s btime to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part ofthe person’s bfather and mother before them. Rav Pappa said: Thisis in accordance with the adage bthat people say: Remove the saltfrom a piece of meat, bandyou may then btoss the meat to a dog,as it has become worthless.,§ bRav Ḥina bar Pappa taught: Whatis the meaning of that bwhich is written: “Who does great deeds beyond comprehension, wondrous deeds without number”(Job 9:10)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that if one bputs an article in a flask,even if the flask is btied and its openingfaces bupward, it is uncertain whetherthe item bis preservedfrom getting lost, band it is uncertain whether it is not preservedfrom being lost. bBut the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its openingfaces bdownward, andyet the fetus bis preserved. /b, bAnother matterthat demonstrates the difference between the attributes of God and the attributes of people is that when ba person places his articles on a scaleto be measured, bthe heavierthe item bis,the more bit descends. Butwhen bthe Holy One, Blessed be He,forms a fetus, bthe heavier the offspring gets,the more bit ascends upwardin the womb., bRabbi Yosei HaGelili taught: Whatis the meaning of that bwhich is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well”(Psalms 139:14)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person plants seedsof different species binone bgarden bed, each and every oneof the seeds bemergesas a grown plant baccording to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all ofthe seeds, i.e., those of both the father and the mother, bemergewhen the offspring is formed bas onesex., bAlternatively,when ba dyer puts herbs in a cauldron [ ileyora /i], they all emerge as one colorof dye, bwhereas the Holy One, Blessed be He, forms the fetus in a woman’s womb,and beach and every oneof the seeds bemerges as its own type.In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., bRav Yosef taught: Whatis the meaning of that bwhich is written:“And on that day you shall say: bI will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me”(Isaiah 12:1)? bWith regard to whatmatter bis the verse speaking? /b,It is referring, for example, bto two people who lefttheir homes to go bon a businesstrip. bA thorn penetratedthe body bof one of them,and he was consequently unable to go with his colleague. bHe started blaspheming and cursingin frustration. bAfter a period of time, he heard that the ship of the otherperson bhad sunk in the sea,and realized that the thorn had saved him from death. He then bstarted thankingGod band praisingHim for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. bTherefore, it is statedat the end of the verse: b“Your anger is turned away, and You comfort me.” /b, bAnd thisstatement bisidentical to bthat which Rabbi Elazar said: Whatis the meaning of that bwhich is written:“Blessed be the Lord God, the God of Israel, bWho does wondrous things alone; and blessed be His glorious name forever”(Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that beven the one for whom the miracle was performed does not recognize the miraclethat was performed for bhim. /b, bRabbi Ḥanina bar Pappa taught: Whatis the meaning of that bwhich is written: “You measure [ izerita /i] my going about [ iorḥi /i] and my lying down [ iriv’i /i], and are acquainted with all my ways”(Psalms 139:3)? This verse bteaches that a person is not created from the entire dropof semen, bbut from its clearpart. iZeritacan mean to winnow, while iorḥiand iriv’ican both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. bThe school of Rabbi Yishmael taught a parable:This matter is comparable bto a person who winnowsgrain bin the granary; he takes the food and leaves the waste. /b,This is bin accordance witha statement bof Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is writtenin one of King David’s psalms: b“For You have girded me [ ivatazreni /i] with strength for battle”(II Samuel 22:40), without the letter ialefin ivatazreni /i; band it is writtenin another psalm: b“Who girds me [ ihame’azreni /i] with strength”(Psalms 18:33), with an ialefin ihame’azreini /i. What is the difference between these two expressions? bDavid said before the Holy One, Blessed be He: Master of the Universe, You selected me [ izeiritani /i],i.e., You separated between the procreative part and the rest of the semen in order to create me, band You have girded me [ izeraztani /i] with strength. /b, bRabbi Abbahu taught: Whatis the meaning of that bwhich is writtenin Balaam’s blessing: b“Who has counted the dust of Jacob, or numbered the stock [ irova /i] of Israel”(Numbers 23:10)? The verse bteaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ irevi’iyyoteihem /i],anticipating the time bwhen the drop from which the righteous person will be created will arrive. /b, bAndit was bdue to this matterthat bthe eye of wicked Balaam went blind. He said: ShouldGod, bwho is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blindedas a divine punishment, bas it is written: “The saying of the man whose eye is shut”(Numbers 24:3)., bAnd thisstatement bisthe same as that bwhich Rabbi Yoḥa said: Whatis the meaning of that bwhich is written,with regard to Leah’s conceiving Issachar: b“And he lay with her that night”(Genesis 30:16)? The verse bteaches that the Holy One, Blessed be He, contributed to that act.The manner in which God contributed to this act is derived from another verse, bas it is stated: “Issachar is a large-boned [ igarem /i] donkey”(Genesis 49:14). This teaches that God directed Jacob’s bdonkeytoward Leah’s tent so that he would engage in intercourse with her, thereby bcausing [ igaram /i]Leah’s conceiving bIssachar. /b,§ bRabbi Yitzḥak saysthat bRabbi Ami says:The sex of a fetus is determined at the moment of conception. If the bwoman emits seed first, she gives birth to a male,and if the bman emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male”(Leviticus 12:2)., bThe Sages taught: At first,people bwould saythat if the bwoman emits seed first she gives birth to a male,and if the bman emits seed first, she gives birth to a female. But the Sages did not explainfrom which verse this bmatteris derived, buntil Rabbi Tzadok came and explainedthat bitis derived from the following verse: b“These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah”(Genesis 46:15). From the fact that the verse battributes the males to the females,as the males are called: The sons of Leah, bandit attributes bthe females to the males, /bin that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b“And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons”(I Chronicles 8:40). bIs it in a person’s power to have many sons and sons’ sons? Rather, because /b
16. Eusebius of Caesarea, Preparation For The Gospel, 8.10.2, 8.10.4-8.10.5 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
adam kamesar Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
allegory Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
animal breeding, restriction of, for jews Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
anthropomorphism Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
antisthenes Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
aristobulus (philosopher) Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
bestiality Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161, 163; Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
blood, shedding Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
cain Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 163
creation Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
eve Sly, Philo's Perception of Women (1990) 62
gender, transgression Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
god, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
harry a. wolfson Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 163
human nature Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
humans, as hybrids Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
humans, as trihybrids Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
huqim (statutes) Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
hybrids, humans as Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
image of god, and human hybridity Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
intermarriage, Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
kilayim, in sifra Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
kilayim, justifications for, lack of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
kilayim, statutes Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
law of nature, in philo Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
man Sly, Philo's Perception of Women (1990) 62
martens Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
minotaur Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 163
mosaic law, for ordinary people Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
mules, parentage of Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
mules Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
myth, greek (pagan) Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161, 163
myth, jewish Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161, 163
myth, paideutic Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
myth Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161
naamit Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
natural law Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
nature, philos and stoics views of Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
non-jews, intermarriage with Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
pasiphae Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161, 163
philo of alexandria, moralizing kilayim Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
philo of alexandria Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
physis, and nature of god Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
physis, as ordering nature Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
reason, in philos view of nature' Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
scylla Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 163
separatism Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
septuagint Sly, Philo's Perception of Women (1990) 188
sex, bestiality Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
sex, cross-species Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
sex, same-sex Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
stoics/stoicism, natural law Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 77
the sifra, kilayim in Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
torah, vs. natural law Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 134
transgression, gender Neis, When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species (2012) 242
wisdom Sly, Philo's Perception of Women (1990) 62
zeno Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 161