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Tiresias: The Ancient Mediterranean Religions Source Database



10969
Tosefta, Shabbat, 1.16
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Intertexts (texts cited often on the same page as the searched text):

29 results
1. Hebrew Bible, Exodus, 32.8, 32.28 (9th cent. BCE - 3rd cent. BCE)

32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men."
2. Josephus Flavius, Jewish Antiquities, 4.253, 18.4-18.10, 18.12, 18.23 (1st cent. CE - 1st cent. CE)

4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.4. When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Caesar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.5. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.6. 2. But Pilate undertook to bring a current of water to Jerusalem, and did it with the sacred money, and derived the origin of the stream from the distance of two hundred furlongs. However, the Jews were not pleased with what had been done about this water; and many ten thousands of the people got together, and made a clamor against him, and insisted that he should leave off that design. Some of them also used reproaches, and abused the man, as crowds of such people usually do. 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.7. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.8. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal 18.9. 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said.
3. Josephus Flavius, Jewish War, 2.118-2.119, 2.409, 2.433, 4.159, 7.253 (1st cent. CE - 1st cent. CE)

2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one;
4. Josephus Flavius, Life, 189-198, 426, 12 (1st cent. CE - 1st cent. CE)

5. Mishnah, Eduyot, 9.10 (1st cent. CE - 3rd cent. CE)

6. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE)

2.7. If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!"
7. Mishnah, Kelim, 1.1-1.3 (1st cent. CE - 3rd cent. CE)

1.1. The fathers of impurity are a: sheretz, semen, [an Israelite] who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried." 1.2. Above them are nevelah and waters of purification whose quantity is sufficient to be sprinkled, for these convey impurity to a person [even] by being carried so that he in turn conveys impurity to clothing by contact. Clothing, however, is free from impurity where there was contact alone." 1.3. Above them is one who had intercourse with a menstruant, for he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. Above them is the issue of a zav, his spit, his semen and his urine, and the blood of a menstruant, for they convey impurity both by contact and by carrying. Above them is an object on which one can ride, for it conveys impurity even when it lies under a heavy stone. Above the object on which one can ride is that on which one can lie, for contact is the same as its carrying. Above the object on which one can lie is the zav, for a zav conveys impurity to the object on which he lies, while the object on which he lies cannot convey the same impurity to that upon which it lies."
8. Mishnah, Shabbat, 1.4, 1.9, 6.4 (1st cent. CE - 3rd cent. CE)

1.4. And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures." 1.9. Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers." 6.4. A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). A garter is clean, and they go out [wearing] it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat."
9. Mishnah, Sotah, 5.3, 5.5 (1st cent. CE - 3rd cent. CE)

5.3. On that day Rabbi Akiva expounded, “You shall measure off two thousand cubits outside the town on the east side” (Numbers 35:5). But another verse states, “from the wall of the city outward a thousand cubits around” (vs. It is impossible to say that it was a thousand cubits since it has been already stated two thousand cubits; and it is impossible to say that it was two thousand cubits since it has been already stated a thousand cubits! How then is this so? A thousand cubits for the field [surrounding the city] and two thousand cubits for the Sabbath-limits. Rabbi Eliezer the son of Rabbi Yose the Galilean says: a thousand cubits for the field [surrounding the city] and two thousand cubits for fields and vineyards."
10. Mishnah, Yevamot, 1.4 (1st cent. CE - 3rd cent. CE)

1.4. Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean."
11. Mishnah, Terumot, 3.9 (1st cent. CE - 3rd cent. CE)

3.9. Terumah given by a non-Jew or a Samaritan is terumah and their tithes are tithes and their dedications [to the Temple] are dedications. Rabbi Judah says: the law of the vineyard in the fourth year is not applicable to a non-Jew. But the sages say: it is. The terumah of a non-Jew renders [produce into which it falls] medumma and [one who eats it unwittingly] is obligated [to pay back an extra] fifth. But Rabbi Shimon exempts it."
12. Mishnah, Toharot, 2.2, 4.7-4.12 (1st cent. CE - 3rd cent. CE)

2.2. Rabbi Eliezer says: he who eats food with first degree uncleanness contracts first decree uncleanness; [He who eats food with] second [degree uncleanness contracts] second [degree uncleanness]; With third [degree uncleanness contracts] third [degree uncleanness]. Rabbi Joshua says: he who eats food with first [degree] or with second [degree uncleanness contracts] second [degree uncleanness]; With third [degree uncleanness, he contracts] second [degree uncleanness] in regard to holy things but not in regard to terumah. All this applies to common food that was prepared in condition of cleanness that is appropriate for terumah." 4.7. These are the cases of doubtful uncleanness that the sages declared to be clean:A doubt concerning drawn water for a mikveh, A doubt concerning an object of uncleanness that floated upon the water. A doubt concerning liquids as to whether they have contracted uncleanness it is deemed unclean, but if it was whether uncleanness has been conveyed it is deemed clean. A doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean. A doubt that arose in a public domain; A doubt concerning an ordice of the scribes; A doubt concerning non-sacred food; A doubt concerning a sheretz; A doubt concerning negaim; A doubt concerning a nazirite vow; A doubt concerning a first-born; A doubt concerning sacrifices." 4.8. \"A doubt concerning an object of uncleanness that floated upon water:\" [It is clean] whether the water was in vessels or in the ground. Rabbi Shimon says: if in vessels he is deemed unclean but if in the ground he is deemed clean. Rabbi Judah says: if the doubt arose when the man went down into the water he is deemed unclean, but if when he came up he is deemed clean. Rabbi Yose says: even if there is only enough room for a man and the uncleanness the former remains clean." 4.9. \"In the case of a doubt concerning liquids as to whether they have contracted uncleanness it is deemed unclean:\" How so? If an unclean person stretched his foot between clean liquids and there is doubt whether he touched them or not, such a condition of doubt is deemed to be unclean. If a man had an unclean loaf in his hand and he stretched it out between clean liquids, and there is doubt whether it touched them or not, such a condition of doubt is deemed to be unclean. \"But if it was whether uncleanness has been conveyed, it is deemed clean.\" How so? If a man had in his hand a stick on the end of which there was an unclean liquid and he threw it among clean loaves and there is doubt whether it touched them or not, such a condition of doubt is deemed clean." 4.10. Rabbi Yose says: a condition of doubt in the case of liquids is deemed unclean in respect of food and clean in respect of vessels. How so? If there were two jars, the one unclean and the other clean, and he made dough with the contents of one of them and a doubt arose as to whether he prepared it with the contents of the unclean, or of the clean one, such is \"a condition of doubt in the case of liquids [which] is deemed unclean in respect of food and clean in respect of vessels.\"" 4.11. \"If there is doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean.\" \"Any doubt that arose in a public domain is deemed clean. \"A condition of doubt concerning an ordice of the scribes\": [For instance, he is uncertain whether] he ate unclean food or drank unclean liquids, whether he immersed his head and the greater part of his body in drawn water, or whether there fell on his head and the greater part of his body three log of drawn water, such a condition of doubt is deemed clean. But if a condition of doubt arose concerning a father of uncleanness even though it was only rabbinical, it is deemed unclean." 4.12. \"A condition of doubt concerning non-sacred food\"--this refers to the cleanness practiced by Pharisees. \"A condition of doubt concerning a sheretz\" –according [to their condition at] the time they are found. \"A condition of doubt concerning negaim\" it is deemed clean in the beginning before it had been determined to be unclean, but after it had been determined to be unclean, a condition of doubt is deemed unclean. \"A condition of doubt concerning a nazirite vow\" [in such a condition of doubt he] is permitted [all that is forbidden to a nazirite]. \"A condition of doubt concerning first-borns\" whether they are human firstborn or firstborn of cattle, whether the firstborn of an unclean beast or a clean one, for the one who wishes to extract from his fellow bears the burden of proof."
13. Mishnah, Yadayim, 3.5, 4.2-4.4 (1st cent. CE - 3rd cent. CE)

3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision." 4.2. On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him." 4.3. On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covet, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year." 4.4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly."
14. Mishnah, Zavim, 4.1, 5.7, 5.12 (1st cent. CE - 3rd cent. CE)

4.1. Rabbi Joshua said: if a menstruant sat in a bed with a clean woman, [even] the cap on her head contracts midras uncleanness. And if she sat in a boat, the vessels on the top of the mast [also] contract midras uncleanness. If there was [on the boat] a tub full of clothes: If their weight was heavy, they become unclean, But if their weight was light, they remain clean. If a zav knocked against a balcony and thereby caused a loaf of terumah to fall down, it remains clean." 5.7. If one touches the discharge of a zav, his spittle, semen or urine, or the blood of a menstruant, he conveys uncleanness at two [removes], and disqualifies [terumah] at one [more remove]; If he separated, he defiles at one [remove] and disqualifies [terumah] at one [more remove]. This is the case whether he had touched or moved it. Rabbi Eliezer said: also if he had carried it." 5.12. The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids."
15. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE)

1.1. When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"..."
16. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE)

17. Tosefta, Ketuvot, 12.1 (1st cent. CE - 2nd cent. CE)

12.1. Originally, when her ketubah was with her father, it was light in [her husband's] eyes to divorce her. Shimon ben Shatah decreed that her ketubah should be with her husband and that he should write for her \"All of my property will be mortgaged or pledged for your ketubah\". They do not make a wife's ketubah from moveable items [i.e. they don't make moveable items the thing that she can collect from it, but rather real estate] because of tikkun ha-olam. Said Rabbi Yose: What tikkun ha-olam is there in this!? It is because they [the moveable items] have no fixed value."
18. Tosefta, Niddah, 1.5 (1st cent. CE - 2nd cent. CE)

19. Tosefta, Pesahim, 1.7 (1st cent. CE - 2nd cent. CE)

20. Tosefta, Sanhedrin, 7.1, 13.2 (1st cent. CE - 2nd cent. CE)

21. Tosefta, Shabbat, 1.13-1.14, 1.17 (1st cent. CE - 2nd cent. CE)

22. Tosefta, Sukkah, 3.1 (1st cent. CE - 2nd cent. CE)

3.1. The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath."
23. Tosefta, Taanit, 2.5 (1st cent. CE - 2nd cent. CE)

24. Tosefta, Yevamot, 1.10-1.12 (1st cent. CE - 2nd cent. CE)

25. Tosefta, Terumot, 2.9-2.11 (1st cent. CE - 2nd cent. CE)

26. Tosefta, Yadayim, 2.16 (1st cent. CE - 2nd cent. CE)

27. Palestinian Talmud, Shabbat, 3c (2nd cent. CE - 5th cent. CE)

28. Babylonian Talmud, Berachot, 27b-28a (3rd cent. CE - 6th cent. CE)

29. Babylonian Talmud, Shabbat, 31a, 17a (3rd cent. CE - 6th cent. CE)

17a. אקפח את בני שזו הלכה מקופחת ששמע השומע וטעה האיכר עובר ומרדעו על כתפו ואיהל צדו אחת על הקבר טימאו אותו משום כלים המאהילים על המת,א"ר עקיבא אני אתקן שיהו דברי חכמים קיימים שיהו כל המטלטלים מביאין את הטומאה על האדם שנושא אותן בעובי המרדע ועל עצמן בכל שהן ועל שאר אדם וכלים בפותח טפח,וא"ר ינאי ומרדע שאמרו אין בעביו טפח ויש בהיקפו טפח וגזרו על היקפו משום עביו,ולר' טרפון דאמר אקפח את בני שהלכה זו מקופחת בצרו להו א"ר נחמן בר יצחק אף בנות כותים נדות מעריסתן בו ביום גזרו ובאידך ס"ל כר' מאיר:,ואידך הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר א"ל הלל לשמאי מפני מה בוצרין בטהרה ואין מוסקין בטהרה,א"ל אם תקניטני. גוזרני טומאה אף על המסיקה נעצו חרב בבית המדרש אמרו הנכנס יכנס והיוצא אל יצא ואותו היום היה הלל כפוף ויושב לפני שמאי כאחד מן התלמידים והיה קשה לישראל כיום שנעשה בו העגל וגזור שמאי והלל ולא קבלו מינייהו ואתו תלמידייהו גזור וקבלו מינייהו,מ"ט אמר (ר') זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות טמאות,הניחא למ"ד כלי טמא חושב משקין שפיר אלא למ"ד אין כלי טמא חושב משקין מאי איכא למימר אלא אמר זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות מזופפות,רבא אמר גזירה משום הנושכות (דאמר) רב נחמן אמר רבה בר אבוה פעמים שאדם הולך לכרמו לידע אם הגיעו ענבים לבצירה או לא ונוטל אשכול ענבים לסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהם:,ואידך אמר 17a. bI will bury my sonsif bthis isnot ba truncated ihalakha /i, i.e., that the one who heardit, bhearda halakhic ruling concerning a different situation band erred.He thought this ihalakhawas established with regard to the following: Movable objects with the thickness of an ox goad transmit impurity to another vessel when the movable object is over both the source of impurity and the vessel at the same time. However, the original ihalakhais as follows: If bthe farmer was passing and his ox goad was on his shoulder and one side ofthe ox goad bcovered the grave,the Sages bdeemedthe ox goad itself bimpure due tothe impurity bof vessels that cover a corpse.Any object located over a grave becomes impure. However, just because the ox goad itself became impure, this does not necessarily mean that it transmits impurity to other objects., bRabbi Akiva said: I will correctand explain the ihalakhaso bthat the statements of the Sages will be upheldas they were originally said, and this ihalakhawill be explained as follows: bAll movable objects transmit impurity to the person carrying themif the objects are at least as thick as an ox goad. As will be explained below, there is room to decree that a round object with the circumference of an ox goad should have the legal status of a tent over a corpse. Something that serves as a covering over a corpse not only becomes impure itself, but also transmits impurity, as it is written: “Anything that is in the tent will become impure for seven days” (Numbers 19:14). Therefore, even the person carrying the ox goad becomes impure due to the ox goad. bAnd,however, movable objects that covered the corpse bring impurity bupon themselvesby means of this makeshift tent bat any size,and there is no minimum measure. bAnd,however, those objects that cover the corpse do not transmit impurity bto other peoplewho are not carrying them. bAndthe same is true with regard to bvessels,unless the width of these vessels is at least bone handbreadth. /b, bAnd Rabbi Yannai said: And the ox goad that they mentionedis specifically one in which bits width is not a handbreadth and,however, bits circumference is a handbreadth, and they,the Sages, bissued a decree on its circumference due to its width.If its width was a handbreadth it would transmit impurity as a tent by Torah law. Therefore, they issued a rabbinic decree with regard to an object whose circumference is a handbreadth. This is another of the eighteen decrees.,The Gemara asks: bAndaccording bto Rabbi Tarfon, who said: I will bury my sonif bthis isnot ba truncated ihalakha /i,the tally of the decrees bis lacking,and there are not eighteen. bRav Naḥman bar Yitzḥak said:The decree that the bdaughters ofthe bSamaritans areconsidered to already have the status of bmenstruating women from their cradle, they issued on that day. And in the othermatter of drawn water, bhe holds in accordance withthe opinion of bRabbi Meir,and thereby the tally of the decrees is complete., bAnd anotherof those decrees is the matter of bone who harvestsgrapes in order to take them bto the press. Shammai says: It has become susceptible, and Hillel says: It has not become susceptible. Hillel said to Shammai:If so, bfor whatpurpose bdo they harvestgrapes bin purity,i.e., utilizing pure vessels, as in your opinion, since the grapes are susceptible to impurity by means of the juice that seeps from them, care must be taken to avoid impurity while gathering; band,however, bthey do not harvestolives bin purity?According to your opinion that liquid that seeps out renders the fruit susceptible to impurity, why is there not a similar concern with regard to the liquid that seeps out of olives?,Shammai bsaid to him: If you provoke meand insist that there is no difference between gathering olives and grapes, then, in order not to contradict this, bI will decree impurity on the gatheringof olives bas well.They related that since the dispute was so intense, bthey stuck a sword in the study hall, and they said: One whoseeks to benterthe study hall, blet him enter, and one whoseeks to bleave may not leave,so that all of the Sages will be assembled to determine the ihalakha /i. bThat day Hillel was bowed and was sitting before Shammai like one of the students.The Gemara said: bAndthat day bwas as difficult for Israel as the day theGolden bCalf was made,as Hillel, who was the iNasi /i, was forced to sit in submission before Shammai, and the opinion of Beit Shammai prevailed in the vote conducted that day. bAnd Shammai and Hillel issued the decree, andthe people bdid not accept it from them. And their students cameand bissued the decree, andthe people baccepted it from them. /b,As to the essence of the matter, the Gemara asks: bWhat is the reasonthey decreed that liquids that seeped from the grapes unintentionally render the grapes susceptible to impurity? bRabbi Ze’iri saidthat bRabbi Ḥanina said:The Sages issued ba decreedue to concern blest he gatherthe grapes bin impure baskets.The impurity of the vessel would accord the liquid in it the status of a liquid that renders food items susceptible to impurity.,The Gemara asks: This bworks out well,according bto the one who saidthat ban impure vessel accords liquidsin it the halakhic status as if they were placed there willfully, and they render foods susceptible to impurity even if he did not want the liquids in the vessel. However, according bto the one who saidthat ban impure vessel does not accord liquidsthat status, bwhat can be saidin explanation of the decree? bRather, Rabbi Ze’iri saidthat bRabbi Ḥanina saidthe following: The reason is not as we suggested; rather, this is ba decreeinstituted by the Sages blest he gather them in pitched baskets,which are sealed. Since liquids that seep out of the grapes do not spill out of the baskets, it is opportune for him to have the liquids seep out of the grapes as he thereby accelerates the production of wine in the press. Because the seeping of the liquid is opportune, it renders the grapes susceptible to impurity., bRava said:The reason for the bdecreeis bdue to thecase of liquid that squirted out when one separated clusters of grapes that were bstuck together /b. Since he did so by his own hand, consciously and willfully, the liquid that seeps out renders the grapes susceptible to impurity. Just as bRav Naḥman saidthat bRabba bar Avuh said: Sometimes a person goes to his vineyardin order bto ascertain whether or not the grapes have reachedthe time for bgathering, and he takes a cluster of grapes to squeeze it, and he spraysthe juice bontothe bgrapes.Based on the quality of the juice, he determines whether or not the grapes are sufficiently ripe. If so, this grape juice was squeezed by his own hand willfully and it renders the grapes susceptible to impurity, as even bat the time of gatheringit is conceivable that the bliquid is still moist uponthe grapes.,Since all eighteen decrees decreed that day have not yet been enumerated, the Gemara asks: bAndwhat is bthe other? Said /b


Subjects of this text:

subject book bibliographic info
aggada Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
agricultural matters Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 19
aqiba Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
authority, rabbinic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81, 82
ben garon Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428, 606
buying and/or selling Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
clothes/garments Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
cyrus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
dangerous gentile Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
decrees, eighteen Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 428, 606
disputes, schools (of shammai and hillel) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
eighteen halakhot Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210
elazar (lazar) ben azaria, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
eleazar (son of high-priest ananias) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
eleazar b. r. sadoq Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 74
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
food laws Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210
fourth philosophy (josephus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
friday (fast/festival day) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
gamaliel (gamliel) the elder, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
gamaliel (gamliel) the younger, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428, 606
gentile Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
gentiles Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210
hadrian Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
halakhah, as modality of tradition Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81, 82
halakhah, mosaic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81, 82
halakhah, pre-exilic' Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81
halakhah, pre-exilic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 82
halakhah, second temple period Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81, 82
heave offering Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
hillel, school of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 428, 606
hillel Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 428, 606
idolatry Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
index of subjects, shammaite) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 19, 428, 606
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
josephus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428, 606
judas the galilean Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
midrash Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
moses Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 82
oil Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428, 606
preservation of life on ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
proselyte, proselytism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
purity/impurity Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210
purity (see also food laws) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
purity laws Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 19
purity system Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 19
r. eliezer shammaite Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 428, 606
raba bar bar hana Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11
rabban gamaliel (i and ii) Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81, 82
rabbi (title) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
revolt/war, under nero (great ~) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428, 606
ritual Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
sabbath Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 210; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
sages early rabbinic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81, 82
septuagint Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 181
shammai, school Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 428, 606
shammai Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81
shammai (see also subject index) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 428
shimon ben gamaliel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
tannaitic Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 81
torah Fraade, Multilingualism and Translation in Ancient Judaism: Before and After Babel (2023) 181
tosefta, in relation to mishnah Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE (2001) 82
usha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 19
war, on sabbath Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
yehuda the ammonite Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428
yose, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 19
yoshua, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 11, 19, 428
zadok the pharisee Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 606
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 428, 606