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Tiresias: The Ancient Mediterranean Religions Source Database



10951
Tosefta, Megillah, 3.27
NaN


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

42 results
1. Hebrew Bible, Deuteronomy, 4.14, 32.4 (9th cent. BCE - 3rd cent. BCE)

4.14. וְאֹתִי צִוָּה יְהוָה בָּעֵת הַהִוא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים לַעֲשֹׂתְכֶם אֹתָם בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 4.14. And the LORD commanded me at that time to teach you statutes and ordices, that ye might do them in the land whither ye go over to possess it." 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ."
2. Hebrew Bible, Exodus, 12.1-12.28, 16.2-16.33, 16.35, 21.1 (9th cent. BCE - 3rd cent. BCE)

12.1. וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃ 12.2. כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃ 12.2. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃ 12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.4. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃ 12.4. וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃ 12.5. וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃ 12.5. שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃ 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 12.7. וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹאכְלוּ אֹתוֹ בָּהֶם׃ 12.8. וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 12.12. וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 12.14. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃ 12.15. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד־יוֹם הַשְּׁבִעִי׃ 12.16. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלָאכָה לֹא־יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל־נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם׃ 12.17. וּשְׁמַרְתֶּם אֶת־הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת־צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת־הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם׃ 12.18. בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב׃ 12.19. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל־אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ׃ 12.21. וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃ 12.22. וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃ 12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 12.24. וּשְׁמַרְתֶּם אֶת־הַדָּבָר הַזֶּה לְחָק־לְךָ וּלְבָנֶיךָ עַד־עוֹלָם׃ 12.25. וְהָיָה כִּי־תָבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר יִתֵּן יְהוָה לָכֶם כַּאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת־הָעֲבֹדָה הַזֹּאת׃ 12.26. וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃ 12.27. וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃ 12.28. וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ׃ 16.2. וילינו [וַיִּלּוֹנוּ] כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּמִּדְבָּר׃ 16.2. וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה׃ 16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃ 16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ 16.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃ 16.5. וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם׃ 16.6. וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃ 16.8. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 16.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 16.12. שָׁמַעְתִּי אֶת־תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ־לָחֶם וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 16.13. וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת־הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה׃ 16.14. וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ׃ 16.15. וַיִּרְאוּ בְנֵי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה׃ 16.16. זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ׃ 16.17. וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט׃ 16.18. וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי־אָכְלוֹ לָקָטוּ׃ 16.19. וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל־יוֹתֵר מִמֶּנּוּ עַד־בֹּקֶר׃ 16.21. וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס׃ 16.22. וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃ 16.23. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃ 16.24. וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בּוֹ׃ 16.25. וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי־שַׁבָּת הַיּוֹם לַיהוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה׃ 16.26. שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה־בּוֹ׃ 16.27. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָאוּ׃ 16.28. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָי׃ 16.29. רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי׃ 16.31. וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃ 16.32. וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃ 16.33. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן־שָׁמָּה מְלֹא־הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם׃ 16.35. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃ 21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ 21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃ 12.1. And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:" 12.2. ’This month shall be unto you the beginning of months; it shall be the first month of the year to you." 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;" 12.4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb." 12.5. Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;" 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 12.7. And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it." 12.8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it." 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof." 12.10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire." 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 12.12. For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD." 12.13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt." 12.14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever." 12.15. Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel." 12.16. And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you." 12.17. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordice for ever." 12.18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even." 12.19. Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land." 12.20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.’" 12.21. Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb." 12.22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning." 12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." 12.24. And ye shall observe this thing for an ordice to thee and to thy sons for ever." 12.25. And it shall come to pass, when ye be come to the land which the LORD will give you, according as He hath promised, that ye shall keep this service." 12.26. And it shall come to pass, when your children shall say unto you: What mean ye by this service?" 12.27. that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped." 12.28. And the children of Israel went and did so; as the LORD had commanded Moses and Aaron, so did they." 16.2. And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;" 16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’" 16.4. Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not." 16.5. And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’" 16.6. And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that the LORD hath brought you out from the land of Egypt;" 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’" 16.8. And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’" 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 16.11. And the LORD spoke unto Moses, saying:" 16.12. ’I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.’" 16.13. And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp." 16.14. And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground." 16.15. And when the children of Israel saw it, they said one to another: a‘What is it?’—for they knew not what it was. And Moses said unto them: ‘It is the bread which the LORD hath given you to eat." 16.16. This is the thing which the LORD hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.’" 16.17. And the children of Israel did so, and gathered some more, some less." 16.18. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating." 16.19. And Moses said unto them: ‘Let no man leave of it till the morning.’" 16.20. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them." 16.21. And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted." 16.22. And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses." 16.23. And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’" 16.24. And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein." 16.25. And Moses said: ‘Eat that to-day; for to-day is a sabbath unto the LORD; to-day ye shall not find it in the field." 16.26. Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.’" 16.27. And it came to pass on the seventh day, that there went out some of the people to gather, and they found none." 16.28. And the LORD said unto Moses: ‘How long refuse ye to keep My commandments and My laws?" 16.29. See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’" 16.30. So the people rested on the seventh day." 16.31. And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey." 16.32. And Moses said: ‘This is the thing which the LORD hath commanded: Let an omerful of it be kept throughout your generations; that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.’" 16.33. And Moses said unto Aaron: ‘Take a jar, and put an omerful of manna therein, and lay it up before the LORD, to be kept throughout your generations.’" 16.35. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan." 21.1. Now these are the ordices which thou shalt set before them."
3. Hebrew Bible, Genesis, 14.18-14.20, 49.33 (9th cent. BCE - 3rd cent. BCE)

14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 49.33. וַיְכַל יַעֲקֹב לְצַוֺּת אֶת־בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו׃ 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all." 49.33. And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and expired, and was gathered unto his people."
4. Hebrew Bible, Job, 3.3, 3.8 (9th cent. BCE - 3rd cent. BCE)

3.3. יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃ 3.8. יִקְּבֻהוּ אֹרְרֵי־יוֹם הָעֲתִידִים עֹרֵר לִוְיָתָן׃ 3.3. Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’" 3.8. Let them curse it that curse the day, Who are ready to rouse up leviathan."
5. Hebrew Bible, Numbers, 11.16, 24.5-24.6 (9th cent. BCE - 3rd cent. BCE)

11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 24.5. מַה־טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל׃ 24.6. כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהוָה כַּאֲרָזִים עֲלֵי־מָיִם׃ 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee." 24.5. How goodly are thy tents, O Jacob, Thy dwellings, O Israel!" 24.6. As valleys stretched out, As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters;"
6. Hebrew Bible, 1 Kings, 19.5-19.8, 19.13-19.15 (8th cent. BCE - 5th cent. BCE)

19.5. וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃ 19.6. וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַת רְצָפִים וְצַפַּחַת מָיִם וַיֹּאכַל וַיֵּשְׁתְּ וַיָּשָׁב וַיִּשְׁכָּב׃ 19.7. וַיָּשָׁב מַלְאַךְ יְהוָה שֵׁנִית וַיִּגַּע־בּוֹ וַיֹּאמֶר קוּם אֱכֹל כִּי רַב מִמְּךָ הַדָּרֶךְ׃ 19.8. וַיָּקָם וַיֹּאכַל וַיִּשְׁתֶּה וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַד הַר הָאֱלֹהִים חֹרֵב׃ 19.13. וַיְהִי כִּשְׁמֹעַ אֵלִיָּהוּ וַיָּלֶט פָּנָיו בְּאַדַּרְתּוֹ וַיֵּצֵא וַיַּעֲמֹד פֶּתַח הַמְּעָרָה וְהִנֵּה אֵלָיו קוֹל וַיֹּאמֶר מַה־לְּךָ פֹה אֵלִיָּהוּ׃ 19.14. וַיֹּאמֶר קַנֹּא קִנֵּאתִי לַיהוָה אֱלֹהֵי צְבָאוֹת כִּי־עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל אֶת־מִזְבְּחֹתֶיךָ הָרָסוּ וְאֶת־נְבִיאֶיךָ הָרְגוּ בֶחָרֶב וָאִוָּתֵר אֲנִי לְבַדִּי וַיְבַקְשׁוּ אֶת־נַפְשִׁי לְקַחְתָּהּ׃ 19.15. וַיֹּאמֶר יְהוָה אֵלָיו לֵךְ שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק וּבָאתָ וּמָשַׁחְתָּ אֶת־חֲזָאֵל לְמֶלֶךְ עַל־אֲרָם׃ 19.5. And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’" 19.6. And he looked, and, behold, there was at his head a cake baked on the hot stones, and a cruse of water. And he did eat and drink, and laid him down again." 19.7. And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’" 19.8. And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God." 19.13. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said: ‘What doest thou here, Elijah?’" 19.14. And he said: ‘I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covet, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.’" 19.15. And the LORD said unto him: ‘Go, return on thy way to the wilderness of Damascus; and when thou comest, thou shalt anoint Hazael to be king over Aram;"
7. Hebrew Bible, 2 Kings, 1.9, 2.8 (8th cent. BCE - 5th cent. BCE)

1.9. וַיִּשְׁלַח אֵלָיו שַׂר־חֲמִשִּׁים וַחֲמִשָּׁיו וַיַּעַל אֵלָיו וְהִנֵּה יֹשֵׁב עַל־רֹאשׁ הָהָר וַיְדַבֵּר אֵלָיו אִישׁ הָאֱלֹהִים הַמֶּלֶךְ דִּבֶּר רֵדָה׃ 2.8. וַיִּקַּח אֵלִיָּהוּ אֶת־אַדַּרְתּוֹ וַיִּגְלֹם וַיַּכֶּה אֶת־הַמַּיִם וַיֵּחָצוּ הֵנָּה וָהֵנָּה וַיַּעַבְרוּ שְׁנֵיהֶם בֶּחָרָבָה׃ 1.9. Then the king sent unto him a captain of fifty with his fifty. And he went up to him; and, behold, he sat on the top of the hill. And he spoke unto him: ‘O man of God, the king hath said: Come down.’" 2.8. And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground."
8. Hebrew Bible, Isaiah, 65.17 (8th cent. BCE - 5th cent. BCE)

65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ 65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. ."
9. Hebrew Bible, Jeremiah, 32.19 (8th cent. BCE - 5th cent. BCE)

32.19. גְּדֹל הָעֵצָה וְרַב הָעֲלִילִיָּה אֲשֶׁר־עֵינֶיךָ פְקֻחוֹת עַל־כָּל־דַּרְכֵי בְּנֵי אָדָם לָתֵת לְאִישׁ כִּדְרָכָיו וְכִפְרִי מַעֲלָלָיו׃ 32.19. great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings;"
10. Hebrew Bible, 2 Chronicles, 15.3 (5th cent. BCE - 3rd cent. BCE)

15.3. וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת וּלְלֹא כֹּהֵן מוֹרֶה וּלְלֹא תוֹרָה׃ 15.3. Now for long seasons Israel was without the true God, and without a teaching priest, and without law;"
11. Hebrew Bible, Ecclesiastes, 4.1-4.3 (5th cent. BCE - 2nd cent. BCE)

4.1. כִּי אִם־יִפֹּלוּ הָאֶחָד יָקִים אֶת־חֲבֵרוֹ וְאִילוֹ הָאֶחָד שֶׁיִּפּוֹל וְאֵין שֵׁנִי לַהֲקִימוֹ׃ 4.1. וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת־כָּל־הָעֲשֻׁקִים אֲשֶׁר נַעֲשִׂים תַּחַת הַשָּׁמֶשׁ וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ וְאֵין לָהֶם מְנַחֵם׃ 4.2. וְשַׁבֵּחַ אֲנִי אֶת־הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן־הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה׃ 4.3. וְטוֹב מִשְּׁנֵיהֶם אֵת אֲשֶׁר־עֲדֶן לֹא הָיָה אֲשֶׁר לֹא־רָאָה אֶת־הַמַּעֲשֶׂה הָרָע אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ׃ 4.1. But I returned and considered all the oppressions that are done under the sun; and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter." 4.2. Wherefore I praised the dead that are already dead more than the living that are yet alive;" 4.3. but better than they both is he that hath not yet been, who hath not seen the evil work that is done under the sun."
12. Anon., Jubilees, 3.31 (2nd cent. BCE - 2nd cent. BCE)

3.31. for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil.
13. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
14. Mishnah, Kelim, 28.8 (1st cent. CE - 3rd cent. CE)

28.8. Poor men's clothes, though made up of pieces none of which is three [fingerbreadths] square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn [the pieces] are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three [fingerbreadths] square."
15. Mishnah, Megillah, 4.6 (1st cent. CE - 3rd cent. CE)

4.6. A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands. A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands. A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema."
16. New Testament, 1 Corinthians, 2.8 (1st cent. CE - 1st cent. CE)

2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory.
17. New Testament, 2 Peter, 3.13 (1st cent. CE - 1st cent. CE)

3.13. But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness.
18. New Testament, Acts, 1.23, 7.27, 13.9 (1st cent. CE - 2nd cent. CE)

1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him
19. New Testament, Apocalypse, 21.1 (1st cent. CE - 1st cent. CE)

21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.
20. New Testament, Philippians, 1.23 (1st cent. CE - 1st cent. CE)

1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better.
21. New Testament, John, 7.48 (1st cent. CE - 1st cent. CE)

7.48. Have any of the rulers believed in him, or of the Pharisees?
22. New Testament, Luke, 5.36, 10.38-10.42, 12.11, 22.32, 24.50-24.53 (1st cent. CE - 1st cent. CE)

5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
23. New Testament, Mark, 2.21, 4.35-4.41, 6.30-6.44, 7.24-7.30, 8.27-8.34, 10.42 (1st cent. CE - 1st cent. CE)

2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them.
24. New Testament, Matthew, 2.13-2.15, 9.16, 10.1, 14.13-14.21, 16.13-16.24, 20.25, 23.2-23.12, 26.36-26.46, 28.19 (1st cent. CE - 1st cent. CE)

2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 9.16. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am? 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.20. Then he charged the disciples that they should tell no one that he is Jesus the Christ. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments 23.6. and love the place of honor at feasts, the best seats in the synagogues 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.43. He came again and found them sleeping, for their eyes were heavy. 26.44. He left them again, went away, and prayed a third time, saying the same words. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.46. Arise, let's be going. Behold, he who betrays me is at hand. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
25. Tosefta, Peah, 4.9 (1st cent. CE - 2nd cent. CE)

26. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)

27. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

28. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

65b. אי נשפך בביתו כמים איכא ברכה ואי לא לא,א"ר אילעאי בשלשה דברים אדם ניכר בכוסו ובכיסו ובכעסו ואמרי ליה אף בשחקו:,אמר רב יהודה אמר רב ישראל ונכרי בפנימית וישראל בחיצונה בא מעשה לפני רבי ואסר ולפני ר' חייא ואסר,יתוב רבה ורב יוסף בשילהי פירקיה דרב ששת ויתיב רב ששת וקאמר כמאן אמרה רב לשמעתיה כר' מאיר כרכיש רבה רישיה,אמר רב יוסף תרי גברי רברבי כרבנן ליטעו בהאי מילתא אי כרבי מאיר למה לי ישראל בחיצונה,וכי תימא מעשה שהיה כך היה והא בעו מיניה מרב פנימי במקומו מהו ואמר להן מותר,ואלא מאי כר"א בן יעקב האמר עד שיהו שני ישראלים אוסרין זה על זה,אלא כר"ע דאמר רגל המותרת במקומה אוסרת שלא במקומה,למה לי נכרי אפילו ישראל נמי,אמר רב הונא בריה דרב יהושע לעולם כר' אליעזר בן יעקב וכרבי עקיבא והכא במאי עסקינן כגון שעירבו וטעמא דאיכא נכרי דאסיר אבל ליכא נכרי לא אסיר,בעא מיניה רבי אליעזר מרב ישראל ונכרי בחיצונה וישראל בפנימית מהו התם טעמא משום דשכיח דדייר דמירתת נכרי וסבר השתא אתי ישראל ואמר לי ישראל דהוה גבך היכא,אבל הכא אמינא ליה נפק אזל ליה,או דילמא ה"נ מירתת דסבר השתא אתי ישראל וחזי לי,א"ל (משלי ט, ט) תן לחכם ויחכם עוד,ר"ל ותלמידי דרבי חנינא איקלעו לההוא פונדק ולא הוה שוכר והוה משכיר,אמרו מהו למיגר מיניה כל היכא דלא מצי מסליק ליה לא תיבעי לך דלא אגרינא כי תיבעי היכא דמצי מסליק ליה,מאי כיון דמצי מסליק אגרינא או דילמא השתא מיהא הא לא סלקיה,אמר להן ריש לקיש נשכור ולכשנגיע אצל רבותינו שבדרום נשאל להן אתו שיילו לר' אפס אמר להן יפה עשיתם ששכרתם,רבי חנינא בר יוסף ור' חייא בר אבא ור' אסי איקלעו לההוא פונדק דאתא נכרי מרי דפונדק בשבתא אמרו מהו למיגר מיניה שוכר כמערב דמי מה מערב מבעוד יום אף שוכר מבעוד יום,או דילמא שוכר כמבטל רשות דמי מה מבטל רשות ואפילו בשבת אף שוכר ואפילו בשבת,רבי חנינא בר יוסף אמר נשכור ור' אסי אמר לא נשכור אמר להו ר' חייא בר אבא נסמוך על דברי זקן ונשכור אתו שיילו ליה לרבי יוחנן אמר להן 65b. This teaches that bifwine bflows ina person’s bhouse like water, there is a blessing, but if not,there is bnoblessing., bRabbi Elai said: In three matters a person’strue character is bascertained; in his cup,i.e., his behavior when he drinks; bin his pocket,i.e., his conduct in his ficial dealings with other people; band in his anger. And some say:A person balsoreveals his real nature bin his laughter. /b,The Gemara returns to the topic of ieiruvin /i: bRav Yehuda saidthat bRav said:It once happened that there were two courtyards, one within the other, with ba Jew and a gentileliving in the binnercourtyard, bwhilea single bJewlived bin the outer one.The bcase came before RabbiYehuda HaNasi for a decision as to whether carrying in the outer courtyard could be permitted without renting from the gentile, band he prohibitedit. The case then came before bRabbi Ḥiyya, and hetoo bprohibitedit., bRabba and Rav Yosef were sitting at the end of Rav Sheshet’s lecture, and Rav Sheshet sat and said: In accordance with whoseopinion bdid Rav saythis bruling of his,with regard to the residents of two courtyards? It was bin accordance withthe opinion of bRabbi Meir,who maintains that a gentile renders it prohibited for even a single Jew who resides with him to carry in the courtyard, and therefore it is necessary for the Jew to rent from him. bRabba nodded his headin agreement with this explanation., bRav Yosef said: Would two great men likethese bSages,Rabba and Rav Sheshet, berr in such a matter? Ifthis ruling is bin accordance withthe opinion of bRabbi Meir, why do Ineed to state that there is ba Jew in the outercourtyard? According to Rabbi Meir, even a single Jew who resides with a gentile may not carry in his courtyard, whether or not another Jew is present., bAndeven bif you saythat indeed this is the ihalakha /i, that the Jew in the outer courtyard is of no consequence, and that he is only mentioned because bthe incident that took place, took place in this way,and those who came to ask the question provided all the details without knowing whether they were relevant, this is still difficult. bWasn’t a dilemma raised before Ravhimself with regard to this very issue: bWhat isthe ihalakhagoverning a Jew living in bthe innercourtyard bwith regard to hisown bplace?Can he carry in the inner courtyard? bAnd he said to them: It is permittedfor him to carry there. Therefore, according to Rav, a gentile does not render it prohibited for a single Jew to carry, which is actually contrary to Rabbi Meir’s opinion.,The Gemara raises a difficulty: bRather, whatelse can you say? Can you say that he ruled bin accordance withthe opinion of bRabbi Eliezer ben Ya’akov? Didn’tRabbi Eliezer ben Ya’akov bsay:The gentile does not render it prohibited to carry bunless there are two Jewsliving in the same courtyard who themselves render it bprohibited for one anotherto carry without an ieiruv /i? In this case they do not render it prohibited for each other to carry without an ieiruv /i, as they do not live in the same courtyard., bRather,you might say that he ruled bin accordance withthe opinion of bRabbi Akiva, who said:The bfootof one bwho is permitted in hisown bplacenonetheless brenders it prohibited not in itsown bplace.The Jew in the inner courtyard is permitted to carry in his own courtyard. However, in order to leave his courtyard, he passes through the outer one, in which it is prohibited for him to carry. Therefore, he renders it prohibited for the resident of the outer courtyard as well.,But if that is the case, the following difficulty arises: According to this opinion, bwhy do Ineed ba gentilein the inner courtyard? bThesingle bJewliving in the inner courtyard bwould alsosuffice to render it prohibited for the resident of the outer courtyard to carry in his own courtyard, even if no gentiles were present at all., bRav Huna, son of Rav Yehoshua, saidthat Rav’s ruling should be understood as follows: bActually,Rav ruled bin accordance withthe opinion of bRabbi Eliezer ben Ya’akovwith regard to a gentile, band in accordance withthe opinion of bRabbi Akivawith regard to a foot that renders it prohibited to carry. bAnd with what we are dealing here?This is a case bwherethe two Jews bestablished an ieiruv /iwith one another. bAnd the reasonthat Rav prohibited carrying in the outer courtyard is bthat there is a gentile who renders it prohibitedto carry, bbutif bthere is no gentile, it is not prohibited,as the Jews established an ieiruvwith one another, and therefore they are permitted to carry.,The Gemara relates that bRabbi Eliezer raised a dilemma before Ravas follows: If ba Jew and a gentilelive together bin the outercourtyard, band a Jewlives alone bin the inner one, what isthe ihalakha /i? May they carry in the outer courtyard without renting from the gentile? One could argue as follows: bThere,in the case where the Jew and the gentile share the inner courtyard, bthe reasonthe Sages prohibited carrying is bbecause it is commonfor a Jew and a gentile bto livetogether in such a fashion. Ordinarily a single Jew would not live together in the same courtyard as a gentile, for fear that the gentile might kill him. However, here, the Jew living in the inner courtyard believes bthatthe bgentile would be afraidto kill him, basthe gentile bthinksto himself: bNow,were I to kill my neighbor, the bJewliving in the outer courtyard bmight come and say to me:The bJew who used tolive bby you, where ishe? The gentile would not be able to offer as an excuse that the Jew left, for the other Jew from outer courtyard would know whether or not he passed through his courtyard. Therefore, since that living arrangement is common, the decree applies, and the gentile’s residence in the courtyard renders it prohibited to carry there., bHowever, here,where the gentile lives in the outer courtyard, he is not afraid of killing his Jewish neighbor, as he says to himself: If the other Jew comes to question me, bI will say to him: He went outand bwenton bhisway; I do not know where he went. In this case, the gentile would not be concerned that the Jew from the inner courtyard might question his story. Since it is uncommon for a Jew and a gentile to live together in such a fashion, the Sages did not issue a decree that the gentile’s residence renders the courtyard prohibited for carrying., bOr perhapsone would say that bhere, too,the gentile bwould be afraidto kill his Jewish neighbor, bas he thinksto himself: bNow,were I to kill my neighbor, bthe Jewliving in the inner courtyard bmight comeat any moment band see mein the act of killing his friend. Since the gentile does not know when the resident of the inner courtyard will pass through the outer courtyard, there is a chance his crime might be witnessed. In that case, it would not be uncommon for a Jew and a gentile to live together in such a fashion, and the Sages’ decree that the gentile’s residence renders carrying prohibited would apply.,Rav bsaid toRabbi Eliezer the following verse: b“Give to a wise man, and he will be yet wiser”(Proverbs 9:9), i.e., it is proper to be stringent even in such a case. Consequently, carrying is prohibited in the outer courtyard unless the Jews rent from the gentile.,The Gemara relates that bReish Lakish and the students of Rabbi Ḥanina happenedto come on Shabbat bto a certain innthat had at least three permanent residents, two Jews and a gentile who rented their quarters from the gentile innkeeper. Although bthegentile btet was notpresent on that Shabbat, the gentile blandlord waspresent. Concerned that the gentile tet might return during Shabbat and render it prohibited for them to carry, Rabbi Ḥanina’s students wondered whether the gentile landlord can rent out the gentile’s room again for the purpose of an ieiruv /i., bThey said: What isthe ihalakhawith regard bto renting from him?The Gemara clarifies: bAnywhere thatthe landlord bcannot removethe tet, byouneed bnot raise the dilemma, for theyclearly bcannot rentit from him. If the landlord is unable to expel the tet, the residence temporarily belongs completely to the tet, and only he can rent it out. bWhere youneed to braise the dilemmais with regard to a situation bwhere he can remove him. /b, bWhat isthe ihalakha /i? Does one say that bsincethe landlord bcan removethe tet, bthey can rentthe residence from him, as the landlord retains a measure of control over it, and therefore he can rent it out again for the purpose of an ieiruv /i? bOr perhaps now, in any case he has notactually bremoved him,which means the residence is still entirely under the tet’s jurisdiction?, bReish Lakish said to them: Let us rentit now, as the principle is that one may act leniently in a case of doubt involving a rabbinic prohibition, band when we arrive at our Sages in the South we shall ask themwhether we acted properly. Later bthey came and asked Rabbi Afes,who bsaid to them: You acted well when you rentedit from the landlord.,The Gemara relates a similar incident: bRabbi Ḥanina bar Yosef and Rabbi Ḥiyya bar Abba and Rabbi Asi happenedto come bto a certain inn, and the gentile innkeeper,who was absent when Shabbat began, bcame on Shabbat. They said: What isthe ihalakhawith regard bto renting from himnow? The Gemara explains the two sides of the question: bIs rentingfrom a gentile blike making an ieiruv /i?If so, bjust as one who establishes an ieiruv /imay do so only bwhile it is still day, sotoo, bone who rentsa gentile’s property must do so bwhile it is still day. /b, bOr perhaps one who rentsfrom a gentile bis like one who renouncesrights to his bdomain; just as one who renouncesrights to his bdomainmay do so beven on Shabbatitself, bsotoo, bone who rentsa gentile’s property may do so beven on Shabbat.In that case, they would be able to rent from the gentile in exchange for something of value, even on Shabbat itself., bRabbi Ḥanina bar Yosef said: Let us rent,while bRabbi Asi said: Let us not rent. Rabbi Ḥiyya bar Abba said to them: Let us relynow bon the words ofthe bElder,Rabbi Ḥanina bar Yosef, band rent.Later bthey came and asked Rabbi Yoḥaabout the matter, and bhe said to them: /b
29. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

63a. קא מדברת אלמנות חיים אמרה ליה אי לדידי ציית יתיב תרי סרי שני אחריני אמר ברשות קא עבידנא הדר אזיל ויתיב תרי סרי שני אחריני בבי רב כי אתא אייתי בהדיה עשרין וארבעה אלפי תלמידי שמעה דביתהו הות קא נפקא לאפיה אמרו לה שיבבתא שאילי מאני לבוש ואיכסאי אמרה להו (משלי יב, י) יודע צדיק נפש בהמתו כי מטיא לגביה נפלה על אפה קא מנשקא ליה לכרעיה הוו קא מדחפי לה שמעיה אמר להו שבקוה שלי ושלכם שלה הוא,שמע אבוה דאתא גברא רבה למתא אמר איזיל לגביה אפשר דמפר נדראי אתא לגביה א"ל אדעתא דגברא רבה מי נדרת א"ל אפילו פרק אחד ואפי' הלכה אחת אמר ליה אנא הוא נפל על אפיה ונשקיה על כרעיה ויהיב ליה פלגא ממוניה ברתיה דר"ע עבדא ליה לבן עזאי הכי והיינו דאמרי אינשי רחילא בתר רחילא אזלא כעובדי אמה כך עובדי ברתא,רב יוסף בריה דרבא שדריה אבוהי לבי רב לקמיה דרב יוסף פסקו ליה שית שני כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואיחזינהו לאינשי ביתי שמע אבוהי שקל מנא ונפק לאפיה אמר ליה זונתך נזכרת איכא דאמרי אמר ליה יונתך נזכרת איטרוד לא מר איפסיק ולא מר איפסיק:, big strongמתני׳ /strong /big המורדת על בעלה פוחתין לה מכתובתה שבעה דינרין בשבת ר' יהודה אומר שבעה טרפעיקין עד מתי הוא פוחת עד כנגד כתובתה ר' יוסי אומר לעולם הוא פוחת והולך עד שאם תפול לה ירושה ממקום אחר גובה הימנה וכן המורד על אשתו מוסיפין על כתובתה שלשה דינרין בשבת ר' יהודה אומר שלשה טרפעיקין:, big strongגמ׳ /strong /big מורדת ממאי רב הונא אמר מתשמיש המטה ר' יוסי ברבי חנינא אמר ממלאכה תנן וכן המורד על אשתו בשלמא למ"ד מתשמיש לחיי אלא למאן דאמר ממלאכה מי משועבד לה אין באומר איני זן ואיני מפרנס,והאמר רב האומר איני זן ואיני מפרנס יוציא ויתן כתובה ולאו לאמלוכי ביה בעי:,מיתבי אחת לי ארוסה ונשואה ואפי' נדה ואפילו חולה ואפי' שומרת יבם,(בשלמא למאן דאמר ממלאכה שפיר אלא למאן דאמר מתשמיש נדה בת תשמיש היא אמר לך אינו דומה מי שיש לו פת בסלו למי שאין לו,איכא דאמרי) בשלמא למאן דאמר מתשמיש היינו דקתני חולה 63a. bwill you leadthe life of a bwidow of a living man,living alone while your husband is in another place? bShe said to him: If hewould blisten to me, he would sitand study bfor another twelve years.When Rabbi Akiva heard this bhe said: I have permission to dothis. bHe went back and sat for another twelve years in the study hall. When he cameback bhe brought twenty-four thousand students with him. His wife heard and went outtoward him bto greet him. Her neighbors said: Borrow some clothes and wear them,as your current apparel is not appropriate to meet an important person. bShe said to them: “A righteous man understands the life of his beast”(Proverbs 12:10). bWhen she came to him she fell on her face and kissed his feet. His attendants pushed heraway as they did not know who she was, and bhe said to them: Leave heralone, as bmyTorah knowledge band yours isactually bhers. /b,In the meantime bher father heard that a great man came to the town. He said: I will go to him. Maybe he will nullify my vowand I will be able to support my daughter. bHe came to himto ask about nullifying his vow, and Rabbi Akiva bsaid to him: Did you vow thinking thatthis Akiva bwould become a great man? He said to him:If I had believed he would know beven one chapter or even one ihalakha /iI would not have been so harsh. bHe said to him: I am he.Ben Kalba Savua bfell on his face and kissed his feet and gave him half of his money.The Gemara relates: bRabbi Akiva’s daughter did the samething bfor ben Azzai,who was also a simple person, and she caused him to learn Torah in a similar way, by betrothing herself to him and sending him off to study. bThisexplains the folk saying bthat people say: The ewe follows the ewe; the daughter’s actions are the same as her mother’s. /b,On the same subject it is related: bRav Yosef, son of Rava, was sent by his father to the study hallto learn bbeforethe great Sage bRav Yosef.They bagreedthat bheshould sit for bsix yearsin the study hall. bWhen three years hadpassed, bthe eve of Yom Kippur arrivedand bhe said: I will go and see the members of my household,meaning his wife. bHis father heard and took a weapon,as if he were going to war, band went to meet him.According to one version bhe said to him: Did you remember your mistress,as you are abandoning your studies to see a woman? bThere arethose bwho saythat he said to him: bDid you remember your dove?Since both father and son were involved in an argument, bthey were preoccupiedand bthis Master did not eat the cessationmeal before Yom Kippur band that Masteralso bdid not eat the cessationmeal that day., strongMISHNA: /strong A woman bwho rebels against her husbandis fined; bher marriage contract is reducedby bseven dinarseach bweek. Rabbi Yehuda says: Seven half-dinars [ iterapa’ikin /i]each week. bUntil when does he reduceher marriage contract? bUntilthe reductions are bequivalent to her marriage contract,i.e., until he no longer owes her any money, at which point he divorces her without any payment. bRabbi Yosei says: He can always continue to deductfrom the sum, even beyond that which is owed to her due to her marriage contract, bso that if she will receive an inheritance from another source, he can collectthe extra amount bfrom her. And similarly,if a man brebels against his wife,he is fined and an extra bthree dinars a week are added to her marriage contract. Rabbi Yehuda says: Three iterapa’ikin /i. /b, strongGEMARA: /strong The Gemara asks: bAgainst whatdoes bshe rebel;what is the nature of the rebellion discussed in the mishna? bRav Huna said: Againstengaging in bmarital relations. Rabbi Yosei, son of Rabbi Ḥanina, said: Againstthe btasksshe is obligated to perform for her husband. The Gemara clarifies this dispute. bThe mishna states: Similarly, ifa man brebels against his wife. Granted, according to the one who saysthat the rebellion is bagainst marital relations, it is well,as this type of rebellion can apply equally to a husband. bHowever, according to the one who saysthat she rebels bagainstperforming btasks, is he subjugated to herto perform tasks? The Gemara answers: bYes,he is, as the mishna is discussing bsomeone who says: I will not sustain and I will not supportmy wife.,The Gemara asks: bBut didn’t Rav say: One who says: I will not sustain and I will not supportmy wife bmustimmediately bdivorceher band give herthe payment for her bmarriage contract?What relevance is there to a discussion of a weekly fine? The Gemara answers: bShouldn’t he be consultedto investigate whether he will retract his decision? In the interim, while the court discusses the issue with him and explains that he must divorce his wife if he does not retract his decision, he is fined by the addition of three dinars per week to her marriage contract.,The Gemara braises an objectionfrom a ibaraitawith regard to a rebellious woman: bIt is the same to me,i.e., the same ihalakhaapplies, if the woman who rebelled is ba betrothed woman, or a married woman, or even a menstruating woman, or evenif she is bill, or evenif she is ba widow waiting for her iyavam /ito perform levirate marriage.,The Gemara discusses the ibaraita /i. bGranted, according to the one who saysthat her rebelliousness is referring to performing btasks, it is well. However, according to the one who saysthat she rebels bagainstengaging in bmarital relations,is ba menstruating woman fit toengage in bmarital relations?She is not, and therefore there would be no significance to her refusal. The Gemara answers: The one who advocates that opinion could have bsaid to you: One who has bread in his basket,i.e., one who has engaged in marital relations with his wife in the past, bis not comparable to one who does not havebread in his basket. Since she declares her refusal to engage in marital relations, he suffers from this refusal even when she is menstruating or ill., bThere arethose bwho saythat the objection was phrased differently. bGranted, according to the one who saysthat the rebellion discussed in the mishna is referring to bengaging in marital relations, thisexplanation bisconsistent with bthat which is taughtwith regard to ban ill woman,that she be fined as a rebellious woman, as even if she is not capable of working, she can still be rebellious with regard to marital relations.
30. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

114a. מניין לשנוי בגדים מן התורה שנא' (ויקרא ו, ד) ופשט את בגדיו ולבש בגדים אחרים ותנא דבי רבי ישמעאל לימדך תורה דרך ארץ בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו,אמר רבי חייא בר אבא אמר רבי יוחנן גנאי הוא לת"ח שיצא במנעלים המטולאים לשוק והא רבי אחא בר חנינא נפיק אמר רבי אחא בריה דרב נחמן בטלאי על גב טלאי,ואמר רבי חייא בר אבא אמר ר' יוחנן כל תלמיד חכם שנמצא רבב על בגדו חייב מיתה שנאמר (משלי ח, לו) כל משנאי אהבו מות אל תקרי משנאי אלא משניאי רבינא אמר רבד איתמר ולא פליגי הא בגלימא הא בלבושא,ואמר רבי חייא בר אבא אמר ר' יוחנן מאי דכתיב (ישעיהו כ, ג) כאשר הלך עבדי ישעיהו ערום ויחף ערום בבגדים בלואים ויחף במנעלים המטולאים,תנן התם רבב על המרדע חוצץ רשב"ג אומר עד כאיסר האיטלקי ועל הבגדים מצד אחד אינו חוצץ משני צדדין חוצץ רבי יהודה אומר משום רבי ישמעאל אף מצד אחד חוצץ,בעא מיניה רבי שמעון בן לקיש מר' חנינא מרדעת מצד אחד או משני צדדין אמר ליה זו לא שמעתי כיוצא בה שמעתי דתנן רבי יוסי אומר של בנאין מצד אחד ושל בור משני צדדין ולא תהא מרדעת חשובה מבגדו של עם הארץ,מאי בנאין אמר רבי יוחנן אלו תלמידי חכמים שעוסקין בבנינו של עולם כל ימיהן ואמר רבי יוחנן איזהו תלמיד חכם שמחזירין לו אבידה בטביעות העין זה המקפיד על חלוקו להופכו ואמר רבי יוחנן איזהו ת"ח שממנין אותו פרנס על הציבור זה ששואלין אותו דבר הלכה בכל מקום ואומר ואפי' במסכת כלה,ואמר רבי יוחנן איזהו ת"ח שבני עירו מצווין לעשות לו מלאכתו זה שמניח חפצו ועוסק בחפצי שמים והנ"מ למיטרח בריפתיה ואמר רבי יוחנן איזהו תלמיד חכם כל ששואלין אותו הלכה בכל מקום ואומרה למאי נפקא מינה למנוייה פרנס על הציבור אי בחדא מסכתא באתריה אי בכוליה תנויה בריש מתיבתא,ר' שמעון ב"ל אמר אלו כלים האוליירין הבאין ממדינת הים למימרא דחיורי נינהו והאמר להו רבי ינאי לבניו בני אל תקברוני לא בכלים לבנים ולא בכלים שחורים לבנים שמא לא אזכה ואהיה כחתן בין אבלים שחורים שמא אזכה ואהיה כאבל בין חתנים אלא בכלים האוליירין הבאין ממדינת הים אלמא סומקי נינהו לא קשיא הא בגלימי הא בלבושי:,ר' ישמעאל אומר מקפלין כו': ת"ר (במדבר כח, י) עולת שבת בשבתו לימד על חלבי שבת שקריבין ביום הכיפורים יכול אף של יוה"כ בשבת ת"ל בשבתו דברי רבי ישמעאל,ר' עקיבא אומר עולת שבת בשבתו לימד על חלבי שבת שקרבים ביו"ט יכול אף ביוה"כ ת"ל בשבתו,כשתמצא לומר לדברי רבי ישמעאל נדרים ונדבות קריבין ביו"ט וכי איצטריך קרא ליוה"כ לדברי ר"ע נדרים ונדבות אין קרבין ביו"ט וכי איצטריך קרא למישרא בי"ט אמר ר' זירא 114a. bFrom whereis it derived bthat changing clothesis a display of honor? bAs it is stated: “And he will remove his garments and will don other garments,and he will bring the ashes outside of the camp to a pure location” (Leviticus 6:4). bThe school of Rabbi Yishmael taught: The Torah taught you etiquette. The clothes in which one prepared food for his master, one does notwear bto pour his master wine.Since cooking makes one’s clothes dirty, he should wear fresh clothes when serving his master., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: It is disgraceful for a Torah scholar to go out to the marketplace in patched shoes.The Gemara asks: bDidn’t Rabbi Aḥa bar Ḥanina go outin patched shoes? bRabbi Aḥa, son of Rav Naḥman, said:They only prohibited patched shoes bif there is a patch upon a patch. /b, bAnd Rabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: A Torah scholar on whose clothes a fat stain is found is liableto receive the bdeathpenalty, bas it is stated: “All those who hate me love death”(Proverbs 8:36), and the Sages said: bDo not read: Those who hate me [ imesanai /i]. Rather,read: bThose who cause me to be hated [ imasniai /i].Those who cause people to hate the Torah by creating the impression that those who study Torah are unclean deserve the death penalty. bRavina said:A fat stain [ irevav /i] was not stated, but rather ba bloodstain [ irevad /i] was stated(Rabbeinu Ḥael), which is a greater disgrace. The Gemara adds: bThey did not disagreeover the ihalakha /i. Rather, the dispute is whether bthatwhich we learned concerning stains on a Torah scholar’s clothes refers bto an overgarmentthat people wear over the rest of their clothes, while bthatwhich we learned with regard to a bloodstain refers bto an undergarment,where a bloodstain is disgraceful but other types of spots are not., bAndsimilarly, bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: That which is written: “As My servant Isaiah went naked and barefootfor three years” (Isaiah 20:3), is not to be understood literally. Rather, bnakedmeans that he wore btattered clothing, and barefootmeans that he walked bwith patched shoes. /b, bWe learnedin a mishna bthere: A fat stain ona donkey’s bsaddle interposes, i.e.,if the saddle becomes impure, its immersion in a ritual bath is invalid unless the stain is removed. bRabban Shimon ben Gamliel says:A stain interposes only when it is as large bas an Italian iissar /ibut not smaller. bAndif there were a fat stain bon clothing on one side, it does not interpose,but if the stain is bon both sides it interposes. Rabbi Yehuda says in the name of Rabbi Yishmael: It interposes even on one side. /b, bRabbi Shimon ben Lakish raised a dilemma before Rabbi Ḥanina:Is a stain on a bsaddlean interposition even if it is bon just one side, oronly if it is bon both sides?Rabbi Ḥanina bsaid to him: That, I did not hearexplicitly. However, bI heardsomething bsimilar to it. As we learnedin that same mishna that bRabbi Yosei says:A garment belonging to bbuilders [ ibanna’in /i]is considered to have an interposition if it has a stain bon one side, and that of an ignoramus,who is not meticulous, is considered to have an interposition when the stain is bon both sides. Andcertainly a donkey’s bsaddle cannot be more important than the garment of an iam ha’aretz /i. /b,The Gemara asks: bWhoare the bbuildersmentioned here? bRabbi Yoḥa said: These are Torah scholars, who are engaged in building the world all of their days. Andwith regard to this, bRabbi Yoḥa said: Who is a Torah scholarof whom the Sages said bthat onemust breturn a lost object to him based on visual identification,even if he does not provide an identifying sign for it? bThat is one who makes sure his upper undergarment is turned inwardso that the uneven stitching is not visible. This means that he conducts himself like a Torah scholar in all his ways, even in matters of cleanliness and order (Maharsha). On a related note, the Gemara adds that which bRabbi Yoḥa said: Who is a Torah scholar whomay be bappointedas a bleader of the community? This is one who is askedabout bmatters of ihalakhaon any topic and heis able to banswer, and evenif he were asked about btractate iKalla /i,a tractate that few have mastered., bAnd Rabbi Yoḥa said: Who is the Torah scholar for whom the inhabitants of his city are commanded to perform his labor for him? This is one who sets his own matters aside and engages in matters of Heaven.It is therefore fitting for the community to support him. bAnd that applies only to exerting themselvesto provide him with bhis bread,as it is appropriate that they sustain him. bAnd Rabbi Yoḥa said: Who isincluded in the category of ba Torah scholar? Anyone who is askedabout the ihalakhawith regard to any topic andis able to bstate it.And they say: bWhat are the practical consequencesof this question? It is bto appoint him a leader of the community. Ifhe is an expert bin a single tractate,they appoint him as a leader bin his place; ifhe is an expert bin all of his learning,they appoint him bas the head of the yeshiva. /b, bRabbi Shimon ben Lakish said: Thesegarments of the ibanna’inmentioned in the mishna are bthe clothes of the bath attendants [ iulairin /i] that come from a country overseas,on which stains are apparent, and these men are meticulous about their cleanliness. The Gemara asks: bIs that to say that these are white garments? Didn’t Rabbi Yannai say to his sons: My sons, do not bury me in white garments nor in black garments.Not in bwhite, lest I not be acquittedin judgment, band I will beamong the wicked blike a groom among mourners.And not in bblack, lest I be acquittedin judgment, band I will beamong the righteous blike a mourner among grooms. Rather,bury me bin the clothes of the bath attendants who come from a country overseas,which are neither black nor white. bApparently, theseclothes of the bath attendants bare red.The Gemara answers: This is bnot difficult,as a distinction can be made. When Rabbi Yannai indicates that they are red, bthatis referring bto overgarments;the statement of Rabbi Shimon ben Lakish that indicated that they are white, bthatis referring bto undergarments. /b,We learned in the mishna that bRabbi Yishmael says: One may foldclothes and make beds on Yom Kippur for Shabbat if Yom Kippur occurs on Friday, and the fats of the sacrifices that were brought on Shabbat were offered on Yom Kippur that occurs on Sunday. The verse b“The burnt-offering of Shabbat on its Shabbat,besides the daily offering and its libation” (Numbers 28:10) btaught, with regard to the fats of Shabbat, thatthey bare offered on Yom Kippur,because Yom Kippur is also called Shabbat, and the verse indicates that the Shabbat offering is offered on another Shabbat. I bmighthave thought beventhe fats bfrom Yom Kippurofferings could be sacrificed bon Shabbat;therefore, bthe verse states “on its Shabbat”to specify that it is not so; this is bthe statement of Rabbi Yishmael. /b, bRabbi Akiva saysthat when the verse says: b“The burnt-offering of Shabbat on its Shabbat,”it teaches bthatthe bfats of Shabbat are offered on a Festivalthat occurs on the following day. bI mighthave thought that they could bevenbe offered bon Yom Kippurthat occurred on the day after Shabbat. Therefore, bthe verse states “on its Shabbat”and not on another one., bWhen youanalyze the matter you bwill findthat you can bsay that, in accordance with the statement of Rabbi Yishmael, vows and free-will offerings are offered on a Festival.If sacrifices that fulfill vows can be postponed to a weekday but are nevertheless brought on a Festival, certainly fats from Shabbat can be offered on a Festival that follows it. bAnd the verse is needed topermit offering Shabbat fats on bYom Kippurthat follows it. However, baccording to Rabbi Akiva vows and free-will offerings are not brought on a Festival, andtherefore bthe verse is needed to permitsacrificing the fats from Shabbat bon a Festivalthat follows it, but on Yom Kippur it is prohibited. bRabbi Zeira said: /b
31. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)

4b. בדחטי או בדשערי ברכיכא או באקושא תיקו,א"ר יצחק בר (רב) יוסף א"ר יוחנן כל אחד ואחד בעצמו שיער והאיכא בן עזאי דלא נסיב,איבעית אימא נסיב ופירש הוה ואיבעית אימא מרביה שמיע ליה ואיבעית אימא (תהלים כה, יד) סוד ה' ליראיו,דרש רב עוירא זמנין אמר לה משמיה דרבי אמי וזמנין אמר לה משמיה דרבי אסי כל האוכל לחם בלא נטילת ידים כאילו בא על אשה זונה שנאמר (משלי ו, כו) כי בעד אשה זונה עד ככר לחם,אמר רבא האי בעד אשה זונה עד ככר לחם בעד ככר לחם עד אשה זונה מיבעי ליה אלא אמר רבא כל הבא על אשה זונה לסוף מבקש ככר לחם,א"ר זריקא אמר ר"א כל המזלזל בנטילת ידים נעקר מן העולם אמר רב חייא בר אשי אמר רב מים ראשונים צריך שיגביה ידיו למעלה מים אחרונים צריך שישפיל ידיו למטה תניא נמי הכי הנוטל ידיו צריך שיגביה ידיו למעלה שמא יצאו המים חוץ לפרק ויחזרו ויטמאו את הידים,אמר רבי אבהו כל האוכל פת בלא ניגוב ידים כאילו אוכל לחם טמא שנאמר (יחזקאל ד, יג) ויאמר ה' ככה יאכלו בני ישראל את לחמם טמא וגו',ומאי (משלי ו, כו) ואשת איש נפש יקרה תצוד אמר רבי חייא בר אבא א"ר יוחנן כל אדם שיש בו גסות הרוח לבסוף נכשל באשת איש שנא' ואשת איש נפש יקרה תצוד,אמר רבא האי נפש יקרה נפש גבוהה מיבעי ליה ועוד היא תצוד מיבעי ליה אלא אמר רבא כל הבא על אשת איש אפילו למד תורה דכתיב בה (משלי ג, טו) יקרה היא מפנינים מכהן גדול שנכנס לפני ולפנים היא תצודנו לדינה של גיהנם,א"ר יוחנן משום ר"ש בן יוחי כל אדם שיש בו גסות הרוח כאילו עובד עבודת כוכבים כתי' הכא (משלי טז, ה) תועבת ה' כל גבה לב וכתיב התם (דברים ז, כו) ולא תביא תועבה אל ביתך,ורבי יוחנן דידיה אמר כאילו כפר בעיקר שנאמר (דברים ח, יד) ורם לבבך ושכחת את ה' אלהיך וגו',ר' חמא בר חנינא אמר כאילו בא על כל העריות כתי' הכא תועבת ה' כל גבה לב וכתי' התם (ויקרא יח, כז) כי את כל התועבות האל וגו',עולא אמר כאילו בנה במה שנאמר (ישעיהו ב, כב) חדלו לכם מן האדם אשר נשמה באפו כי במה נחשב הוא אל תיקרי במה אלא במה,מאי יד ליד לא ינקה אמר רב כל הבא על אשת איש אפי' הקנהו להקב"ה שמים וארץ כאברהם אבינו דכתיב ביה (בראשית יד, כב) הרימותי ידי אל ה' אל עליון קונה שמים וארץ לא ינקה מדינה של גיהנם,קשיא להו לדבי רבי שילא האי יד ליד לא ינקה ידי מיבעי ליה,אלא אמרי דבי רבי שילא אפילו קיבל תורה כמשה רבינו דכתיב ביה (דברים לג, ב) מימינו אש דת למו לא ינקה מדינה של גיהנם,קשיא ליה לר' יוחנן האי יד ליד יד מיד מיבעיא ליה,אלא א"ר יוחנן 4b. Is this speaking of a case bwherethe loaf is made bof wheat,which is slippery and takes longer to remove, boris this speaking of a case bwherethe loaf is made bof barley,which is easily removed? Is this speaking of a case bwherethe loaf is bsoft,so that it may catch upon the side of the basket, bora case bwherethe loaf is bhard,where this is not a concern? The Gemara states: These questions bshall standunresolved.,The Gemara notes: bRav Yitzḥak bar Rav Yosef saysthat bRabbi Yoḥa says: Each and every oneof these Sages who presented an opinion with regard to the time needed for the initial stage of intercourse bestimated based on himself,i.e., based on his own experience. The Gemara asks: bBut there is ben Azzai, who did not marry,so how could he estimate based on his own experience?,The Gemara answers: bIf you wish, saythat bhe was married and separatedfrom his wife. bAnd if you wish, saythat bhe heard from his teacher. And if you wish, sayhis knowledge can be understood based on the verse: b“The counsel of the Lord is with them that fear Him”(Psalms 25:14), teaching that those who fear God are privy to knowledge beyond their personal experience.,§ Having quoted an allusion from the verse: “For on account of a harlot a man is brought to a loaf of bread” (Proverbs 6:26), the Gemara offers another interpretation of that verse. bRav Avira interpreteda verse bhomiletically;there were btimes he saidthis interpretation bin the name of Rabbi Ami andthere were btimes he said it in the name of Rabbi Asi:Concerning banyone who eats bread without washinghis bhands,it is bas ifhe bengaged in sexual intercourse with a prostitute, as it is stated: “For on account of a harlot a man is brought to a loaf of bread.” /b, bRava said: Thisphrase: b“For on account of a harlot a man is brought to a loaf of bread,”is not how the verse would present this idea. bIt should havestated: b“On account of a loaf a man is brought to a harlot.” Rather, Rava saysthe verse should be interpreted as follows: bAnyone who engages in sexual intercourse with a harlotwill beventuallybe reduced to poverty and bbegpeople for ba loaf of bread. /b,The Gemara continues its discussion of washing hands. bRabbi Zerika saysthat bRabbi Elazar says: Anyone who treatsthe ritual of bwashing hands with contempt is uprooted from the world. Rav Ḥiyya bar Ashi saysthat bRav says:With regard to the bfirst water,i.e., the water used when washing one’s hands before a meal, one bmust raise his hands upwardafter washing. With regard to the blast water,i.e., the water used when washing one’s hands at the conclusion of the meal before reciting Grace after Meals, one bmust lower his hands downward. Thisdistinction bis also taughtin a ibaraita( iTosefta /i, iYadayim2:2): bOne who washes his handsbefore a meal bmust raise his hands upwardafter washing, blest the water advance past the jointonto the part of the hands that he was not required to wash, becoming impure, bandthen breturnto the area he had washed, brenderinghis bhands ritually impure. /b, bRabbi Abbahu says: Anyone who eats bread without wipinghis bhandsdry after washing them causes the bread to become repulsive and is considered bas if he were eating impure bread,since the verse refers to repulsive bread as impure bread, bas it is stated: “And the Lord said: Even thus shall the children of Israel eat their bread uncleanamong the nations where I will drive them” (Ezekiel 4:13). Eating bread with wet hands causes the bread to become repulsive. The verse deems eating in an uncouth manner, as did the gentiles among whom the Jewish people were exiled, as akin to eating ritually impure bread.,§ The Gemara now continues the interpretation of the above quoted verse: “For on account of a harlot a man is brought to a loaf of bread” (Proverbs 6:26). The Gemara asks: bAnd whatis the meaning of the continuation of the verse: b“But the adulteress hunts for the precious life”? Rabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says: Any person who has arrogance within him will eventually stumbleby sinning bwith an adulteress, as it is stated: “But the adulteress hunts for the precious life,”i.e., she sins with one who considers himself precious., bRava said: Thisphrase: b“The precious life,”is not how the verse would present this idea. bIt should havestated: bAn arrogant life. And further, it should havestated: A precious life, bshe huntsfor the adulteress, indicating that the precious soul will entrap the adulteress, and not vice versa, as the verse indicates as written. bRather, Rava saysthat the verse should be interpreted as follows: bAnyone who engages in sexual intercourse with an adulteress, evenif that man bstudied Torah, about which it is written: “She is more precious than rubies [ ipeninim /i]”(Proverbs 3:15), which, based on its etymological connection with the Hebrew term for the Holy of Holies, ilifnai velifnim /i, is interpreted by the Sages to mean that one who studies Torah is more precious bthan a High Priest, who enters the innermost sanctum,still, bthistransgression of adultery bwill entrap him into the judgment of Gehenna,and the Torah he studied will not be able to save him., bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Any person who has arrogance within himis considered bas if he were an idol worshipper,as bit is written here: “Everyone that is proud in heart is an abomination to the Lord”(Proverbs 16:5), band it is written thereconcerning the destruction of idols: b“And you shall not bring an abomination into your house”(Deuteronomy 7:26)., bAnd Rabbi Yoḥa said his ownstatement: Any person who has arrogance within him is considered bas if he has denied the corebelief in God’s existence, bas it is stated: “Then your heart be lifted up, and you forget the Lord your God”(Deuteronomy 8:14)., bRabbi Ḥama bar Ḥanina says:Any person who has arrogance within him is considered bas if he engaged in sexual intercourse with allof bthose with whom relations are forbidden,as bit is written here: “Everyone who is proud in heart is an abomination to the Lord”(Proverbs 16:5), band it is written there,at the end of the passage concerning forbidden sexual relationships: b“For all these abominationshave the men of the land done” (Leviticus 18:27)., bUlla says:Any person who has arrogance within him is considered bas if he builta personal baltarfor idol worship, bas it is stated: “Cease you from man, in whose nostrils there is breath, for how little [ ibammeh /i] is he to be accounted”(Isaiah 2:22), referring to an arrogant person. bDo not readthe verse basit is written, ibammeh /i,how little. bRather,read it as ibama /i,altar.,Having interpreted the phrase: “Everyone who is proud in heart is an abomination to the Lord” (Proverbs 16:5), the Gemara interprets the continuation of the verse. bWhatis the meaning of: b“Hand to hand, he shall not be unpunished”(Proverbs 16:5)? bRav says: Anyone who engages in sexual intercourse with an adulteress, evenif bhewere to have battributed possession of heaven and earth to the Holy One, Blessed be He, just as Abraham our forefatherdid, bthat it is written with regard to him: “I have lifted up my hand to the Lord, God Most High, Maker of heaven and earth”(Genesis 14:22), bhe will not be unpunished from the judgment of Gehenna.Abraham is described as one whose hands were lifted to declare the glory of God, yet this verse declares that even if one who engaged in forbidden sexual intercourse were to use his hands in the same way, still, due to his sin, the verse says: “He shall not be unpunished.”,This interpretation bposes a difficulty tothe Sages of bthe school of Rabbi Sheila: Thisphrase: b“Hand to hand, he shall not be unpunished,”is not how the verse would present this idea. bIt should havestated: bMy hand,as that is the term employed in the verse with regard to Abraham., bRather,the Sages bof the school of Rabbi Sheila say:This teaches that bevenif one who engages in sexual intercourse with an adulteress had breceived the Torahfrom the hand of God blike Moses our teacherdid, bthat it is written with regard to him: “At His right hand was a fiery law unto them”(Deuteronomy 33:2), i.e., God gave the Torah from His right hand into the hand of Moses in order to give to the Jewish people, the sinner bwill not be unpunished from the judgment of Gehenna. /b, bThisinterpretation also bposes a difficulty to Rabbi Yoḥa: Thisphrase “ bhand to hand”is not how the verse would present this idea. bIt should havestated: bHand from hand,as that is the term employed in the verse with regard to Moses., bRather Rabbi Yoḥa says: /b
32. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

63b. מן החטא מקרי ליה רב יהודה לרב יצחק בריה (קהלת ז, כו) ומוצא אני מר ממות את האשה א"ל כגון מאן כגון אמך,והא מתני ליה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנאמר (משלי ה, יח) יהי מקורך ברוך ושמח מאשת נעוריך וא"ל כגון מאן כגון אמך מתקיף תקיפא ועבורי מיעברא במלה,היכי דמי אשה רעה אמר אביי מקשטא ליה תכא ומקשטא ליה פומא רבא אמר מקשטא ליה תכא ומהדרא ליה גבא,אמר רבי חמא בר חנינא כיון שנשא אדם אשה עונותיו מתפקקין שנאמר (משלי יח, כב) מצא אשה מצא טוב ויפק רצון מה' במערבא כי נסיב אינש איתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב מוצא דכתיב ומוצא אני מר ממות את האשה,אמר רבא אשה רעה מצוה לגרשה דכתיב (משלי כב, י) גרש לץ ויצא מדון וישבות דין וקלון ואמר רבא אשה רעה וכתובתה מרובה צרתה בצדה דאמרי אינשי בחברתה ולא בסילתא ואמר רבא קשה אשה רעה כיום סגריר שנאמר (משלי כז, טו) דלף טורד ביום סגריר ואשת מדינים נשתוה,ואמר רבא בא וראה כמה טובה אשה טובה וכמה רעה אשה רעה כמה טובה אשה טובה דכתיב מצא אשה מצא טוב אי בגוה משתעי קרא כמה טובה אשה טובה שהכתוב משבחה אי בתורה משתעי קרא כמה טובה אשה טובה שהתורה נמשלה בה כמה רעה אשה רעה דכתיב ומוצא אני מר ממות את האשה אי בגוה משתעי קרא כמה רעה אשה רעה שהכתוב מגנה אי בגיהנם משתעי קרא כמה רעה אשה רעה שגיהנם נמשלה בה,(ירמיהו יא, יא) הנני מביא רעה אשר לא יוכלו לצאת ממנה אמר רב נחמן אמר רבה בר אבוה זו אשה רעה וכתובתה מרובה (איכה א, יד) נתנני ה' בידי לא אוכל קום אמר רב חסדא אמר מר עוקבא בר חייא זו אשה רעה וכתובתה מרובה במערבא אמרו זה שמזונותיו תלוין בכספו,(דברים כח, לב) בניך ובנותיך נתונים לעם אחר אמר רב חנן בר רבא אמר רב זו אשת האב (דברים לב, כא) בגוי נבל אכעיסם אמר רב חנן בר רבא אמר רב זו אשה רעה וכתובתה מרובה רבי אליעזר אומר אלו הצדוקים וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים וגו',במתניתא תנא אלו אנשי ברבריא ואנשי מרטנאי שמהלכין ערומים בשוק שאין לך משוקץ ומתועב לפני המקום יותר ממי שמהלך בשוק ערום רבי יוחנן אמר אלו חברים אמרו ליה לר' יוחנן אתו חברי לבבל שגא נפל אמרו ליה מקבלי שוחדא תריץ יתיב,גזרו על ג' מפני ג' גזרו על הבשר מפני המתנות גזרו על המרחצאות מפני הטבילה,קא מחטטי שכבי מפני ששמחים ביום אידם שנאמר (שמואל א יב, טו) והיתה יד ה' בכם ובאבותיכם אמר רבה בר שמואל זו חטוטי שכבי דאמר מר בעון חיים מתים מתחטטין,א"ל רבא לרבה בר מארי כתיב (ירמיהו ח, ב) לא יאספו ולא יקברו לדומן על פני האדמה יהיו וכתיב (ירמיהו ח, ג) ונבחר מות מחיים אמר ליה נבחר מות לרשעים שלא יחיו בעולם הזה ויחטאו ויפלו בגיהנם,כתוב בספר בן סירא אשה טובה מתנה טובה לבעלה וכתיב טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת ככלוב מלא עוף כן בתיהם מלאים מרמה,אל תצר צרת מחר כי לא תדע מה ילד יום שמא מחר בא ואיננו נמצא מצטער על העולם שאין שלו מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סוד לאחד מאלף,אמר רבי אסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי תניא רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר (בראשית ט, ו) שופך דם האדם באדם דמו ישפך וכתיב בתריה ואתם פרו ורבו,רבי יעקב אומר כאילו ממעט הדמות שנאמר (בראשית ט, ו) כי בצלם אלהים עשה את האדם וכתיב בתריה ואתם פרו וגו' בן עזאי אומר כאילו שופך דמים וממעט הדמות שנאמר ואתם פרו ורבו,אמרו לו לבן עזאי יש נאה דורש ונאה מקיים נאה מקיים ואין נאה דורש ואתה נאה דורש ואין נאה מקיים אמר להן בן עזאי ומה אעשה שנפשי חשקה בתורה אפשר לעולם שיתקיים על ידי אחרים,תניא אידך רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר שופך דם האדם וסמיך ליה ואתם פרו וגו' רבי אלעזר בן עזריה אומר כאילו ממעט הדמות בן עזאי אומר וכו' אמרו לו לבן עזאי יש נאה דורש וכו',ת"ר (במדבר י, לו) ובנחה יאמר שובה ה' רבבות אלפי ישראל 63b. bfrom sin.We should therefore show our gratitude to them. The Gemara cites a related incident: bRav Yehudawas bteachingTorah bto Rav Yitzḥak, his son,and they encountered the verse: b“And I find more bitter than death the woman”(Ecclesiastes 7:26). His son bsaid to him: For example, whom?His father replied: bFor example, your mother. /b,The Gemara asks: bDidn’t Rav Yehuda teach Rav Yitzḥak, his son,the following ibaraita /i: bA man finds peace of mind only with his first wife, as it is stated: “Let your fountain be blessed, and have joy from the wife of your youth”(Proverbs 5:18), bandhis son bsaid to him: For example, whom,and his father responded in this case as well: bFor example, your mother.This indicates that Rav Yehuda did find peace of mind with his wife. The Gemara answers: She was aggressive and bforceful, butshe was beasily appeased. /b,The Gemara asks: bWhat are the circumstanceswhen a woman is considered ba bad wife? Abaye said: She arranges a table for him and arrangesher bmouth for himat the same time. In other words, although she prepares food for him, she verbally abuses him while he eats. bRava said: She arranges a table for him andthen bturnsher bback to him,displaying her lack of interest in his company., bRabbi Ḥama bar Ḥanina said: Once a man marries a woman his iniquities crumble [ imitpakekin /i], as it is stated: “Whoever finds a wife finds good, and obtains [ iveyafek /i] favor of the Lord”(Proverbs 18:22). bIn the West,i.e., Eretz Yisrael, bwhen a man married a woman they would say to him as follows: iMatzaor imotze /i?In other words, they would ask the groom if the appropriate passage for his wife is that verse, which begins with the word imatza /i, as it is written: Whoever finds [ imatza /i] a wife finds good,or whether the more appropriate verse is the one beginning with the word imotze /i, as it is written: “And I find [ imotze /i] more bitter than death the woman”(Ecclesiastes 7:26)., bRava said: It is a mitzva to divorce a bad wife, as it is written: “Cast out the scorner and contention will depart; strife and shame will cease”(Proverbs 22:10). bAnd Rava said: A bad wife whose marriage contractsettlement bistoo blargefor her husband to pay in the event of a divorce, bher rival wife is at her side.In other words, the only way for him to improve matters is to take another wife. bAs people sayin the well-known adage: The way to trouble a woman is bwith her peer and not with a thorn. And Rava said: A bad wife is as troublesome as a day of heavy rain, as it is stated: “A continual dropping on a very rainy day and a contentious woman are alike”(Proverbs 27:15)., bAnd Rava said: Come and see how good a good wife is and how bad a bad wife is. How good is a good wife? As it is written: Whoever finds a wife finds good. If the verse speaks of her,a wife, this demonstrates bhow good a good wife is, as the Bible praises her. If the verse speaksmetaphorically bof the Torah,it nevertheless indicates bhow good a good wife is, as the Torah is compared to her.Conversely, bhow bad is a bad wife? As it is written: “And I find more bitter than death the woman.” If the verse speaks of her,this demonstrates bhow bad a bad wife is, as the Bible condemns her. If the verse speaksmetaphorically bof Gehenna,it still demonstrates bhow bad a bad wife is, as Gehenna is compared to her. /b,The Gemara cites further statements on the same issue. The verse states: b“Behold, I will bring evil upon them, which they shall not be able to escape”(Jeremiah 11:11). bRav Naḥman saidthat bRabba bar Avuh said: This is a bad wife whose marriage contract is large.Similarly, with regard to the verse: b“The Lord has given me into the hands of those against whom I cannot stand”(Lamentations 1:14), bRav Ḥisda saidthat bMar Ukva bar Ḥiyya said: This is a bad wife whose marriage contract is large. In the West,Eretz Yisrael, bthey said thisverse is referring to one bwhose food is dependent on his money.He is forced to purchase his food with cash, as he does not possess land of his own.,With regard to the verse: b“Your sons and your daughters shall be given to another people”(Deuteronomy 28:32), bRav Ḥa bar Rava saidthat bRav said: This isa reference to the children’s bfather’s wife,their stepmother. With regard to the verse: b“I will provoke them with a vile nation”(Deuteronomy 32:21), bRav Ḥa bar Rava saidthat bRav said: This is a bad wife whose marriage contract is large. Rabbi Eliezer saysthat bthese are apostates, and so toothe verse bstates: “The vile man has said in his heart: There is no God,they have dealt corruptly” (Psalms 14:1), which proves that an apostate is called vile., bIt was taught in a ibaraita /iwith regard to the verse: “I will provoke them with a vile nation,” that bthese are the inhabitants of Barbarya and the inhabitants of Martenai, who walk naked in the marketplace, as none is more despised and abominable before the Omnipresent than one who walks naked in the marketplace. Rabbi Yoḥa said: These arethe iḤabbarim /i,a sect of Persian priests. The Gemara relates: When bthey said to Rabbi Yoḥa:The iḤabbarimhave come to Babylonia, he shuddered and fellof his chair, out of concern for the Jews living there. bThey said to him:There is a way to deal with their persecution, as bthey accept bribes.Upon hearing that not all was lost, bhe straightened himselfand bsatin his place once again.,Apropos the iḤabbarim /i, the Gemara cites the following statement of the Sages: The iḤabbarimwere able to bissue decrees againstthe Jewish people with regard to bthreematters, bdue to threetransgressions on the part of the Jewish people. bThey decreed against meat,i.e., they banned ritual slaughter, bdue tothe failure of the Jewish people to give the priests bthe giftsof the foreleg, the jaw, and the maw. bThey decreed againstJews bathing in bbathhouses, due totheir neglect of ritual bimmersion. /b,Third, bthey exhumed the deadfrom their graves bbecausethe Jews brejoice onthe bholidaysof the gentiles, bas it is stated: “Then shall the hand of the Lord be against you and against your fathers”(I Samuel 12:15). bRabba bar Shmuel said: Thisverse is referring to bexhuming the dead,which upsets both the living and the dead, bas the Master said:Due bto the iniquity of the living, the dead are exhumed. /b, bRava said to Rabba bar Mari: It is written: “They shall not be gathered nor buried; they shall be for dung upon the face of the earth”(Jeremiah 8:2), band it is written: “And death shall be chosen rather than life”(Jeremiah 8:3). If death will be so indecent that their bodies will not even be buried, why would people choose death over life? Rabba bar Mari bsaid to him:The latter verse does not refer to the previously described state of affairs, but rather it means: bDeath is preferable for the wicked,as it is better bthat they not live in this world and sin andconsequently bdescend into Gehenna. /b,The Gemara cites more statements concerning women. bIt is written in the book of Ben Sira: A good wife is a good gift for her husband. And it is written: A good one will be placed in the bosom of a God-fearing man; a bad wife is a plague to her husband. What is his remedy? He should divorce her and he will be cured of his plague. A beautiful wife, happy is her husband; the number of his days are doubled.His pleasure in her beauty makes him feel as though he has lived twice as long., bTurn your eyes from a graceful womanwho is married to another man, blest you be caught in her trap. Do not turn to her husband to mix wine and strong drink with him,which can lead to temptation. bFor onaccount of bthe countece of a beautiful woman many have been destroyed, and her slain is a mighty host.Furthermore, bmany have been the wounded peddlers.This is referring to men who travel from place to place to sell women’s jewelry. Their frequent dealings with women lead their husbands to harm the peddlers. bThose who accustomthemselves bto licentious matters are like a spark that ignites a coal. As a cage is full of birds, so are their houses full of deceit. /b,The Gemara quotes additional statements from the book of Ben Sira: bDo not suffer from tomorrow’s trouble,that is, do not worry about problems that might arise in the future, bas you do not know what a day will bring. Perhapswhen btomorrow comes,the individual who was so worried will bnotbe among the living, and bhewas bconsequently upset over a world that is not his. Prevent a crowd from inside your house,do not let many people enter, band do noteven bbring allyour friends into byour house.Make sure, however, that ba crowd seeks your welfare,and that you have many allies. bReveal a secret toonly bone in a thousand,since most people are unable to keep a secret., bRabbi Asi said: TheMessiah, bson of David, will not come until all the souls of the body have been finished,i.e., until all souls that are destined to inhabit physical bodies will do so. bAs it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made”(Isaiah 57:16). bIt is taughtin a ibaraitathat bRabbi Eliezer says: Anyone who does not engage inthe mitzva to be bfruitful and multiplyis considered bas though he sheds blood, as it is stated: “Whoever sheds the blood of man, by man shall his blood be shed”(Genesis 9:6), band it is writtenimmediately bafterward: “And you, be fruitful and multiply”(Genesis 9:7)., bRabbi Ya’akov says: It is as though he diminishes theDivine bImage, as it is stated: “For in the image of God He made man”(Genesis 9:6), band it is writtenimmediately bafterward: “And you, be fruitfuland multiply” (Genesis 9:7). bBen Azzai says:It is bas though he sheds blood andalso bdiminishes theDivine bImage, as it is stated: “And you, be fruitful and multiply,”after the verse that alludes to both shedding blood and the Divine Image., bThey said to ben Azzai: Thereis a type of scholar who bexpounds well and fulfillshis own teachings bwell,and another who bfulfills well and does not expound well. But you,who have never married, bexpound wellon the importance of procreation, bandyet byou do not fulfill wellyour own teachings. bBen Azzai said to them: What shall I do, as my soul yearns for Torah,and I do not wish to deal with anything else. bIt is possible for the world to be maintained by others,who are engaged in the mitzva to be fruitful and multiply., bIt issimilarly btaughtin banother ibaraitathat bRabbi Eliezer says: Anyone who does not engage inthe mitzva to be bfruitful and multiplyis considered bas though he sheds blood, as it is stated: “Whoever sheds the blood of man,” andit is stated bnear it: “And you, be fruitfuland multiply.” bRabbi Elazar ben Azarya says:It is bas though he diminishes theDivine bImage. Ben Azzai says:It is as though he both sheds blood and diminishes the Divine Image. bThey said to ben Azzai: There isa type of scholar who bexpounds well, etc. /b, bThe Sages taughtwith regard to the mitzva to be fruitful and multiply: b“And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel”(Numbers 10:36).
33. Ambrose, Letters, None (4th cent. CE - 4th cent. CE)

34. Ambrose, Letters, None (4th cent. CE - 4th cent. CE)

35. Ambrose, Letters, None (4th cent. CE - 4th cent. CE)

36. Ambrose, Letters, None (4th cent. CE - 4th cent. CE)

37. Ambrose, Letters, None (4th cent. CE - 4th cent. CE)

38. Jerome, Letters, 100 (5th cent. CE - 5th cent. CE)

39. Jerome, Letters, 100 (5th cent. CE - 5th cent. CE)

40. Jerome, Letters, 100 (5th cent. CE - 5th cent. CE)

41. John Malalas, History, 8 (6th cent. CE - 6th cent. CE)

42. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 10



Subjects of this text:

subject book bibliographic info
abba isaiah' ... '137.0_113.0@status, and charity Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 265
abba isaiah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 264, 278
status, and clothing Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
synagogues, proper attire for' Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113