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Tiresias: The Ancient Mediterranean Religions Source Database



10927
Tosefta, Avodah Zarah, 3.3
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24 results
1. Hebrew Bible, Deuteronomy, 23.4-23.9, 33.2 (9th cent. BCE - 3rd cent. BCE)

23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 23.5. עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃ 23.6. וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 23.9. בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;" 23.5. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee." 23.6. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee." 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever." 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." 23.9. The children of the third generation that are born unto them may enter into the assembly of the LORD." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them."
2. Hebrew Bible, Genesis, 9.25-9.26 (9th cent. BCE - 3rd cent. BCE)

9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant."
3. Hebrew Bible, Leviticus, 24.10-24.11 (9th cent. BCE - 3rd cent. BCE)

24.11. וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃ 24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp." 24.11. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan."
4. Hebrew Bible, Psalms, 1.1 (9th cent. BCE - 3rd cent. BCE)

1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful."
5. Hebrew Bible, Habakkuk, 3.6 (8th cent. BCE - 6th cent. BCE)

3.6. עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃ 3.6. He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old."
6. Mishnah, Avodah Zarah, 2.1-2.2, 2.6, 4.4 (1st cent. CE - 3rd cent. CE)

2.1. One should not place animals in inns of non-Jews, because they are suspected of bestiality. A woman should not be alone with them, because they are suspected of licentiousness; Nor should a man be alone with them, because they are suspected of shedding blood. A Jewish woman should not act as midwife to a non-Jewish woman, because she would be delivering a child for idolatry. But a non-Jewish woman may act as midwife to a Jewish woman. A Jewish woman should not suckle the child of a non-Jewish woman, But a non-Jewish woman may suckle the child of a Jewish woman in her premises." 2.2. We may allow them to heal us when the healing relates to money, but not personal healing; Nor should we have our hair cut by them in any place, this is the opinion of Rabbi Meir. But the Sages said: in a public place it is permitted, but not when the two persons are alone." 2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them." 4.4. The idol of an idolater is prohibited immediately; but if it belonged to a Jew it is not prohibited until it is worshipped. An idolater can annul an idol belonging to himself or to another idolater, but a Jew cannot annul the idol of an idolater. He who annuls an idol annuls the things that pertain to it. If he only annulled the things that pertain to it these are permitted but the idol itself is prohibited."
7. Mishnah, Bava Qamma, 4.3 (1st cent. CE - 3rd cent. CE)

4.3. An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, the owner is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a gentile, the owner is exempt. And an ox of a gentile that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages."
8. Mishnah, Gittin, 9.8 (1st cent. CE - 3rd cent. CE)

9.8. A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. [If a man signs], “So-and-so, witness,” it is valid. [If he signs,] “Son of so-and-so, witness, it is valid. [If he signs,] “So-and-so son of so-and-so” and he didn’t write “witness”, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, “Do what the Israelites say to you,” (and it is valid)."
9. Mishnah, Ketuvot, 7.6 (1st cent. CE - 3rd cent. CE)

7.6. These leave [their marriage] without their ketubah: A wife who transgresses the law of Moses or Jewish law. And what is the law of Moses? Feeding her husband with untithed food, having intercourse with him while in the period of her menstruation, not separating dough offering, or making vows and not fulfilling them. And what is Jewish practice? Going out with her head uncovered, spinning wool in the marketplace or conversing with every man. Abba Shaul says: also one who curses her husband’s parents in his presence. Rabbi Tarfon says: also one who has a loud voice. And who is regarded as one who has a loud voice? A woman whose voice can be heard by her neighbors when she speaks inside her house."
10. Mishnah, Shabbat, 1.4 (1st cent. CE - 3rd cent. CE)

1.4. And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures."
11. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)

8.3. An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females."
12. Tosefta, Avodah Zarah, 2.7, 3.4-3.5, 3.11-3.12, 3.16, 4.8-4.9, 4.11-4.12, 5.2, 8.4-8.8 (1st cent. CE - 2nd cent. CE)

13. Tosefta, Bava Qamma, 4.3, 8.19 (1st cent. CE - 2nd cent. CE)

14. Tosefta, Berachot, 2.13, 6.18 (1st cent. CE - 2nd cent. CE)

2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”" 6.18. [A person] who circumcises converts [to Judaism for their conversion] says [the following Beracha (blessing): Baruch Ata Hashem Eloheinu Melech Haolam Asher Kideshanu] Bemitzvotav Vetzivanu {Al Hamilah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding the circumcision). [The person] who says the Beracha [over the ceremony of the circumcision of converts] says [the following Beracha:] Baruch Ata Hashem Eloheinu Melech Haolam Asher Kideshanu] Bemitzvotav Vetzivanu} Lamul Et Hagerim {U}Lehatif Mehen Dam Brit Sheilmaleh Dam Brit Lo Nitkayem Shamayim Vaaretz Sheneemar Im Lo Briti Yomam Valailah [Chukot Shamaim Vaaretz Lo Samti]. Baruch [Ata Hashem] Koret Habrit (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to circumcise converts and to draw from them the blood of the covet, because if not for the blood of the covet heaven and earth would not exist as it is said, “If not for My covet day and night I would not upkeep the laws of heaven and earth.” (Jeremiah 33:25) Blessed are You Hashem, Who establishes the covet). [A person] who circumcises slaves [when they get bought by a Jew] says [the following Beracha:] Baruch [Ata Hashem Eloheinu Melech Haolam Asher Kideshanu Bemitzvotav Vetzivanu] Al Hamilah (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us regarding the circumcision). [The person] who says the Beracha [over the ceremony of the circumcision of slaves] says [the following Beracha:] Baruch Ata Hashem Eloheinu Melech Haolam Asher Kideshanu] Bemitzvotav Vetzivanu Lamol Et Haavadim {U}Lehatif Mehen Dam Brit Sheilmaleh Dam Brit Lo Nitkayem Shamayim Vaaretz Sheneemar Im Lo Briti Yomam Valailah [Chukot Shamaim Vaaretz Lo Samti]. Baruch [Ata Hashem] Koret Habrit (Blessed are You Hashem, our God, King of the world, Who has sanctified us with His commandments and has commanded us to circumcise slaves and to draw from them the blood of the covet, because if not for the blood of the covet heaven and earth would not exist as it is said, “If not for My covet day and night I would not upkeep the laws of heaven and earth.” (Jeremiah 33:25) Blessed are You Hashem, Who establishes the covet)."
15. Tosefta, Hulin, 1.1, 2.20, 3.24 (1st cent. CE - 2nd cent. CE)

16. Tosefta, Kiddushin, 5.11 (1st cent. CE - 2nd cent. CE)

5.11. Rabbi Meir used to say: It is possible for a man and wife to raise 5 nations. How so? A man who (sic! reading Ehrfurt manuscript's מי against Vienna's גוי) has a male and female slave and they have 2 sons. One of [the sons] converts—behold one of them is a convert, one is a Gentile. Their master converts, he converts the slaves and they have a son—he is a mamzer. The female slave is freed and that slave has sex with her and they have a son—the child is a slave. They are both freed and have a son—the child is a freedman. It is possible for a man to sell to his father and pay his mother her ketubah. How so? A man who has a male and female slave and they have a son. He frees his female slave and marries her and writes his property to her son. He sells it to his father and pays his mother her ketubah."
17. Tosefta, Miqvaot, 6.4 (1st cent. CE - 2nd cent. CE)

18. Tosefta, Niddah, 2.5 (1st cent. CE - 2nd cent. CE)

19. Tosefta, Peah, 4.1 (1st cent. CE - 2nd cent. CE)

20. Tosefta, Qiddushin, 5.11 (1st cent. CE - 2nd cent. CE)

5.11. Rabbi Meir used to say: It is possible for a man and wife to raise 5 nations. How so? A man who (sic! reading Ehrfurt manuscript's מי against Vienna's גוי) has a male and female slave and they have 2 sons. One of [the sons] converts—behold one of them is a convert, one is a Gentile. Their master converts, he converts the slaves and they have a son—he is a mamzer. The female slave is freed and that slave has sex with her and they have a son—the child is a slave. They are both freed and have a son—the child is a freedman. It is possible for a man to sell to his father and pay his mother her ketubah. How so? A man who has a male and female slave and they have a son. He frees his female slave and marries her and writes his property to her son. He sells it to his father and pays his mother her ketubah."
21. Tosefta, Sanhedrin, 4.5, 13.4 (1st cent. CE - 2nd cent. CE)

22. Tosefta, Yevamot, 8.1, 14.7 (1st cent. CE - 2nd cent. CE)

23. Palestinian Talmud, Avodah Zarah, 2.1 (2nd cent. CE - 5th cent. CE)

24. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

17b. טבי רישבא אמר שמואל אף גידולי תרומה תרומה בו ביום גזרו מ"ט א"ר חנינא גזירה משום תרומה טהורה ביד ישראל,אמר רבא אי דחשידי להכי אפרושי נמי לא ליפרשו (אלא אמר רבא ישראל) כיון דאפשר למעבד חטה אחת כדשמואל ולא קעביד הימוני מהימני אלא גזירה משום תרומה טמאה ביד כהן דילמא משהי לה גביה ואתי לידי תקלה:,ואידך אמר ר' חייא בר אמי משמיה דעולא אף מי שהחשיך לו בדרך נותן כיסו לנכרי בו ביום גזרו:,ואידך אמר באלי אמר אבימי סנוותאה פתן ושמנן ויינן ובנותיהן כולן מי"ח דבר הן הניחא לרבי מאיר אלא לר' יוסי שבסרי הויין איכא הא דרב אחא בר אדא דאמר רב אחא בר אדא אמר ר' יצחק גזרו על פתן משום שמנן ועל שמנן משום יינן,על פתן משום שמנן מאי אולמיה דשמן מפת אלא גזרו על פתן ושמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר ועל דבר אחר משום דבר אחר מאי דבר אחר אמר רב נחמן בר יצחק גזרו על תינוק נכרי שמטמא בזיבה שלא יהא תינוק ישראל רגיל אצלו במשכב זכור אי הכי לר"מ נמי תשסרי הויין אוכלין וכלים שנטמאו במשקין בחדא חשיב להו:, big strongמתני׳ /strong /big ב"ש אומרים אין שורין דיו וסמנים וכרשינין אלא כדי שישורו מבעוד יום וב"ה מתירין ב"ש אומרים אין נותנין אונין של פשתן לתוך התנור אלא כדי שיהבילו מבעוד יום ולא את הצמר ליורה אלא כדי שיקלוט העין וב"ה מתירין,ב"ש אומרים אין פורסין מצודות חיה ועופות ודגים אלא כדי שיצודו מבעוד יום וב"ה מתירין ב"ש אומרים אין מוכרין לנכרי ואין טוענין עמו ואין מגביהין עליו אלא כדי שיגיע למקום קרוב ובית הלל מתירין ב"ש אומרים אין נותנין עורות לעבדן ולא כלים לכובס נכרי אלא כדי שיעשו מבעוד יום ובכולן בית הלל מתירין עם 17b. bTavi the bird hunter [ irishba /i]that bShmuel said:The decree that bgrowths of iteruma /i,i.e., produce that grows from iterumathat was planted in the ground, are considered iteruma /i, the Sages balso issued on that day.The Gemara asks: bWhat is the reasonfor this decree? bRabbi Ḥanina said: A decree due to pure iterumain the hand of anon b- /bpriest bIsraelite.One who seeks to avoid giving iterumato a priest would plant it in the ground and thereby negate its iterumastatus. To prevent him from doing so, the Sages decreed that that which grows from the iterumais also considered iteruma /i. Consequently, one would gain nothing by replanting the iteruma /i., bRava said: If they are suspected of that, let them refrain from separating iteruma /ialtogether. bRather, Rava said:We know that with regard to ban Israelite,as opposed to a Levite, fundamentally bit is possible to performthe mitzva of iterumaby separating merely bone grain of wheat, inaccordance with the opinion of bShmuel,who said that by Torah law there is no fixed measure for iteruma /i. By separating one grain of wheat as iterumafor all the wheat on the threshing floor, one fulfills his obligation. bSince henevertheless bdid nottake advantage of that possibility to exempt himself from the obligation of separating iteruma /i, bhe is trustworthy,and there is no reason to suspect that he will seek to avoid giving iterumato the priest by planting it. bRather,the reason for bthe decreeis bdue to impure iterumain the hand of a priest.A priest is forbidden to eat impure iterumaand he is required to burn it. However, the priest is permitted to derive benefit from its burning. The Sages were concerned blest he keepthe impure iteruma bwith himuntil the season of sowing and sow his field with it, band,as a result, bhe encounter a stumbling-blockbecause over time he is liable to forget that the iterumais impure and eat it.,With regard to the total of eighteen decrees, the Gemara asks: bAndwhat is bthe otherdecree? bRabbi Ḥiyya bar Ami said in the name of Ulla:In a case of bone whowas carrying a purse with money in it on Shabbat eve, and bit got darkfor him bon the way,the Torah law permitted him to carry the purse in increments, each of which is less than four cubits. However, the Sages issued the following decree: It is prohibited to carry in increments; bheshould bgive his purse to a gentileaccompanying him. This decree was balso issued on that day. /b, bAnd the otherdecree: The Sage bBali saidthat bAvimi of Sanvata said:The decrees with regard to gentiles that prohibit btheir bread, and their oil, and their wine, and their daughters are allone decree bof the eighteen matters.The Gemara asks: bThis works out wellaccording bto Rabbi Meir,as according to his opinion the Gemara already enumerated eighteen decrees. bHowever,according bto Rabbi Yosei,who holds that the dispute remains with regard to the matter of vessels in the courtyard, bthey areonly bseventeen.The Gemara answers: bThere isalso bthatstatement of bRav Aḥa bar Adda, as Rav Aḥa bar Adda saidthat bRabbi Yitzḥak said:The Sages bissued a decreeprohibiting eating btheir bread due to their oil. Andthey issued a decree prohibiting btheir oil due to their wine.Consequently, there are two separate decrees.,The Gemara wonders: They issued a decree bon their bread because of their oil.In bwhatway bis theprohibition on boil stronger thanthe prohibition on bbread? Rather,say that bthey issued a decreeprohibiting btheir bread and their oil due to their wine. Andthey issued a decree prohibiting btheir wine due tothe fact that it leads to familiarity, and people will come to marry btheir daughters. Andthey issued a decree prohibiting btheir daughters due to something else,idolatry. bAndthey further issued a decree bon something else,idolatry, bdue to something else.The Gemara asks: bWhat isthe bsomething elsealluded to here? bRav Naḥman bar Yitzḥak said: They issued a decree on a gentile baby,according him the legal status bthat he transmits impurityas one bwith thelegal status bof agreat izav /i,who experienced three emissions, even though he did not experience an emission. This was in order to distance Jewish children from gentile children so bthat a Jewish boy should not be accustomed to be witha gentile bin homosexual relations.The Gemara asks: bIf so,according bto Rabbi Meirit is difficult bas well,as bthey arenow bnineteendecrees. The Gemara answers: Rabbi Meir bcountsthe decrees of bfooditems band vessels that became impurethrough contact bwith liquids as one.Consequently, according to Rabbi Meir, too, there are only eighteen decrees., strongMISHNA: /strong In this mishna there is a fundamental dispute between Beit Hillel and Beit Shammai: Must one begin refraining from actions prohibited on Shabbat on Shabbat eve? Or, may one initiate an action prior to Shabbat, even if he knows that it will continue on its own on Shabbat itself? These are the details of that dispute: bBeit Shammai say: One may only soakdry binkin water banddry plants, which produce bdyes,in water band vetchfor animal food to soften them in water on Shabbat eve, adjacent to Shabbat, bifthere is clearly bsufficient time for them to soakfor their designated purpose bwhile it is still day,before Shabbat begins, and their continued soaking on Shabbat will have no effect. bAnd Beit Hillel permitdoing so. bBeit Shammai say: One may only place bundles ofcombed bflax inside the ovenon Shabbat eve if there is sufficient time bso that they will be heated while it is still day. Andone may bonlyplace bwool into thedyer’s bkettle ifthere is bsufficient time forthe wool bto absorb the dyewhile it is still day. bAnd Beit Hillel permitdoing so., bBeit Shammai say: One may spread trapsfor an banimal and birds and fish onlyif there is sufficient time remaining in the day bfor them to be trappedin them bwhile it is still day, and Beit Hillel permitdoing so even if there is not sufficient time remaining in the day. bBeit Shammai say: One may only sellan item bto a gentileon Shabbat eve, bandone bmay only loada burden on his donkey bwith him, andone bmay only lifta burden bon him ifthere remains bsufficient time forthe gentile bto arrive to a near placeprior to Shabbat, and the Jew will play no role in the performance of a prohibited labor by the gentile on Shabbat. bAnd Beit Hillel permitdoing so. bBeit Shammai say: One may not give skins to agentile btanner, nor clothes to a gentile launderer, unlessthere is bsufficient time forwork on bthem to be completed while it is still day,before Shabbat begins. bAnd in all of them Beit Hillel permitdoing so bwith /b


Subjects of this text:

subject book bibliographic info
abba yudan of sidon Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 162
abraham Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 176
agricultural matters Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164
am haares Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 123
ammonites Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
amphitheater Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164, 250
animals food Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 116
aqiba Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 128, 159, 162
asherot Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 128, 286
bar kokhba (revolt) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
barber Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 237
blessings Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164
buying and/or selling Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164, 250, 286
canaanite slaves Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164, 286
cattle Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 237
children Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 250
children of noah Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164
circumcision Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164, 237
contract Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
court Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 123, 286
damages (injury) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164, 286
dangerous gentile Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 237, 250, 286
decrees, eighteen Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
demai Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 164
divorce bill Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
dog-(food) Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 116, 164
edomites Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
egyptians Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 286
eleazar Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 128, 159, 162
eleazar b. azariah Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 128
eleazar b. simeon Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 159, 162
eleazar b. yosi Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 162
eliezer Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 162
eliezer hisma Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 162
elmslie, w. Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 237
gentile/gentiles Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
gentile Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
goring oxen Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
halakhah/halakhot, and aggadah; law and narrative Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
idolatry Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
interpretation—see also midrash Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
ketuba Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
law, biblical/rabbinic—see also, halakhah Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
marriage (see also divorce) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
moses Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
prayer Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
purity (see also food laws) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
redaction/writing of mishna Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
revolt/war, under nero (great ~) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
roman, period Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
sages, the Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
sarah Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 176
shammai (see also subject index) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
sinai, mount Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
torah' Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 358
yehuda ha-nasi, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
yehuda nesia, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 164