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Mishnah, Bikkurim, 1.4

nanThese bring [bikkurim] but do not read the declaration:The convert, since he cannot say: “Which the Lord has sworn to our fathers, to give to us” (Deuteronomy 26:3). If his mother was an Israelite, then he brings bikkurim and recites. When he prays privately, he says: “God of the fathers of Israel,” but when he is in the synagogue, he should say: “The God of your fathers.” But if his mother was an Israelite, he says: “The God of our fathers’."

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

7 results
1. Hebrew Bible, Deuteronomy, 26.3, 31.6 (9th cent. BCE - 3rd cent. BCE)

26.3. וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃ 31.6. חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ 26.3. And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’" 31.6. Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’"
2. Hebrew Bible, Genesis, 17.5 (9th cent. BCE - 3rd cent. BCE)

17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee."
3. Mishnah, Bikkurim, 1.5 (1st cent. CE - 3rd cent. CE)

1.5. Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite. [This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite. A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite, since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10)."
4. Mishnah, Horayot, 1.4 (1st cent. CE - 3rd cent. CE)

1.4. If the court ruled and one of them knew that they had erred and said to the others, “You are making a mistake”, or if the mufla of the court was not there, or if one of them was a proselyte or a mamzer or a nathin or an elder who did not have children, they are exempt, for it says here (Lev 4:13) “congregation” and it says later on (Num 35:24) “congregation”; just as the “congregation” further on must be fit to issue rulings, so too the “congregation” mentioned here must be fit to issue rulingsIf the court issued a [wrong] decision unwittingly and all the people acted unwittingly, they bring a bull. [If the court ruled wrong] intentionally and [the people] acted unwillingly, they bring a lamb or a goat. [If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt."
5. Mishnah, Ketuvot, 1.2-1.3 (1st cent. CE - 3rd cent. CE)

1.2. A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity." 1.3. When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh."
6. Mishnah, Maaser Sheni, 5.14 (1st cent. CE - 3rd cent. CE)

5.14. From here they said that Israelites and mamzerim may make the confession, but not converts, nor freed slaves, since they have no inheritance in the land. Rabbi Meir says: neither do priests and Levites since they did not take a share of the land. Rabbi Yose says: they have the Levitical cities."
7. Mishnah, Qiddushin, 4.3 (1st cent. CE - 3rd cent. CE)

Subjects of this text:

subject book bibliographic info
abahu Lavee (2017) 218
amorarim,babylonian Lavee (2017) 218
amorarim,palestinian Lavee (2017) 218
ashi Lavee (2017) 218
cohen,shaye j. d. Hayes (2015) 215
conversion as legal nominalism Hayes (2015) 215
converts/proselytes,ranking below native jews in matrimonial law Cohen (2010) 362
converts/proselytes,treatment under homicide and tort law Cohen (2010) 362
fiction,legal,and conversion Hayes (2015) 215
fiction,legal Hayes (2015) 215
forgetting Lieu (2004) 64
genealogical anxiety,centrality of the body and Lavee (2017) 218
genealogical anxiety,iranian context and Lavee (2017) 218
genealogical anxiety,negativity towards converts and Lavee (2017) 218
ger Cohen (2010) 362
harmonization,babylonian Lavee (2017) 218
history,of israel Lieu (2004) 64
identity,in contemporary debate Lieu (2004) 64
identity,jewish,and conversion as legal fiction Hayes (2015) 215
imagery,missionary Lavee (2017) 218
land,the Lieu (2004) 64
nominalism,legal,in rabbinic sources Hayes (2015) 215
rabbi yehudah ha-nasi Lavee (2017) 218
realism,legal,in rabbinic sources' Hayes (2015) 215
silencing Lieu (2004) 64
talmud yerushalmi Lavee (2017) 218
torahs deviation from Hayes (2015) 215
yehoshua ben levi Lavee (2017) 218