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Mishnah, Sukkah, 3.9

nanAnd where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm, at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav."

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

18 results
1. Hebrew Bible, Leviticus, 14.42, 23.40 (9th cent. BCE - 3rd cent. BCE)

14.42. וְלָקְחוּ אֲבָנִים אֲחֵרוֹת וְהֵבִיאוּ אֶל־תַּחַת הָאֲבָנִים וְעָפָר אַחֵר יִקַּח וְטָח אֶת־הַבָּיִת׃ 14.42. And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house." 23.40. And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days."
2. Hebrew Bible, Psalms, 118.25, 118.27 (9th cent. BCE - 3rd cent. BCE)

118.25. אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃ 118.27. אֵל יְהוָה וַיָּאֶר לָנוּ אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ׃ 118.25. We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!" 118.27. The LORD is God, and hath given us light; Order the festival procession with boughs, even unto the horns of the altar."
3. Hebrew Bible, Isaiah, 40.15 (8th cent. BCE - 5th cent. BCE)

40.15. הֵן גּוֹיִם כְּמַר מִדְּלִי וּכְשַׁחַק מֹאזְנַיִם נֶחְשָׁבוּ הֵן אִיִּים כַּדַּק יִטּוֹל׃ 40.15. Behold, the nations are as a drop of a bucket, And are counted as the small dust of the balance; Behold the isles are as a mote in weight."
4. Anon., Jubilees, 16.30 (2nd cent. BCE - 2nd cent. BCE)

16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings;
5. Septuagint, 1 Maccabees, 13.37, 13.51 (2nd cent. BCE - 2nd cent. BCE)

13.37. We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute. 13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel.
6. Septuagint, 2 Maccabees, 6.7, 10.7, 14.4 (2nd cent. BCE - 2nd cent. BCE)

6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'
7. Septuagint, 3 Maccabees, 2.29, 7.16 (2nd cent. BCE - 2nd cent. BCE)

2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status. 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.
8. Mishnah, Rosh Hashanah, 4.4 (1st cent. CE - 3rd cent. CE)

4.4. Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly."
9. Mishnah, Sotah, 6.2-6.3 (1st cent. CE - 3rd cent. CE)

6.2. If one witness said, “I saw that she was defiled”, she does not drink the water. Not only that, but even a slave, male or female, is believed even to disqualify her from receiving her ketubah. Her mother-in-law, her mother-in-law’s daughter, her rival wife, her sister-in-law, and the daughter of her husband are believed, not to disqualify her from receiving her ketubah, but that she should not drink." 6.3. For it would have been logical: Now if the first evidence [that the woman had secluded herself with the man], which does not prohibit her [to her husband] for all time, is not established by fewer than two witnesses, is it not logical that the final evidence [that she had been defiled] which does prohibit her to him for all time, should not be established by fewer than two witnesses! Scripture states, “And there is no witness against her” (Numbers 5:13) whatever testimony there may be against her [is believed]. And now with respect to the first evidence [about her seclusion with the man] there is an a fortiori (kal vehomer) argument: Now if the final evidence [regarding her being defiled], which prohibits her to her husband for all time, is established by one witness, is it not logical that the first evidence, which does not prohibit her to him for all time, should be established by one witness! Scripture states, “Because he has found some unseemly matter in her” (Deuteronomy 24:1), and elsewhere [Scripture] states, “By the mouth of two witnesses ... shall the matter be established” (Deuteronomy 19:15); just as the “matter” mentioned in this latter case must be based on the testimony of two witnesses, so also here [in the case of the suspected woman] the “matter” must be based on the testimony of two witnesses."
10. Mishnah, Sukkah, 3.1, 3.12-3.13, 4.4 (1st cent. CE - 3rd cent. CE)

3.1. A stolen or a dried up lulav is invalid. One [that came] from an asherah tree or from a condemned city is invalid. If its top was broken off or its leaves were detached, it is invalid. If its leaves are spread apart it is valid. Rabbi Judah says he should tie it at the top. The thorny palms of the iron mountain are valid. A lulav which is three handbreadths in length, long enough to wave, is valid." 3.12. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]." 3.13. If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow." 4.4. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home."
11. New Testament, Apocalypse, 7.9-7.17 (1st cent. CE - 1st cent. CE)

7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb! 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen. 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from? 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes.
12. New Testament, John, 12.13 (1st cent. CE - 1st cent. CE)

12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!
13. New Testament, Luke, 19.36, 22.2 (1st cent. CE - 1st cent. CE)

19.36. As he went, they spread their cloaks in the way. 22.2. The chief priests and the scribes sought how they might put him to death, for they feared the people.
14. New Testament, Mark, 11.8, 14.1 (1st cent. CE - 1st cent. CE)

11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him.
15. New Testament, Matthew, 21.8, 26.2 (1st cent. CE - 1st cent. CE)

21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 26.2. You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.
16. Tosefta, Berachot, 3.19 (1st cent. CE - 2nd cent. CE)

3.19. [If a person] woke up early to go on a journey, he [should] take the Shofar and blow it [at dawn], [or he should take] the Lulav and shake it [at dawn], [or he should take] the Megillah and read it [at dawn], [or he should] pray [Shemoneh Esreh at dawn], and when it will come time to read the Shema, he should read it [then]. [If] he woke up to [travel while] sitting in a coach or on a ship he should pray [Shemoneh Esreh first at dawn], and when it will come time to read the Shema he [should] read [it then]. Rebbi Shimon Ben Elazar says, “Either way, he [should] read the Shema [first] and [only then] pray [Shemoneh Esreh].”"
17. Tosefta, Hagigah, 1.2 (1st cent. CE - 2nd cent. CE)

18. Anon., Leviticus Rabba, 30.2 (2nd cent. CE - 5th cent. CE)

30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.

Subjects of this text:

subject book bibliographic info
abraham Rubenstein(1995) 55
akiba,rabbi Cosgrove (2022) 296
akiba Rubenstein(1995) 156
akinakes,holophernes sword Gera (2014) 445
altar Rubenstein(1995) 55, 91
aqiba,r. Simon-Shushan (2012) 124
bet shammai Sigal (2007) 50
bible,books,song of the sea (exodus 15) Cosgrove (2022) 296
blessings Gera (2014) 445
calendar Rubenstein(1995) 55
christian scriptures,new testament Rubenstein(1995) 86, 91
circumambulation Rubenstein(1995) 91
coins Rubenstein(1995) 197
commandments Rubenstein(1995) 156
contemporary historians,internal sources Simon-Shushan (2012) 124
contemporary historians,knobbed bolt Simon-Shushan (2012) 124
contemporary historians,shabbat counter-narratives Simon-Shushan (2012) 124
counter-narratives Simon-Shushan (2012) 124
dionysus Gera (2014) 445
eleazar ben yose,rabbi Cosgrove (2022) 296
eliphas (elious),king Cosgrove (2022) 296
eschatology Rubenstein(1995) 91
etrog,citron Rubenstein(1995) 197
exodus (bible),song of the sea Cosgrove (2022) 296
festivals,jewish Cosgrove (2022) 296
fox,h. Rubenstein(1995) 198
gamliel,r.,as exemplar Simon-Shushan (2012) 124
gold,and silver Gera (2014) 445
gold,objects Gera (2014) 445
hallel Rubenstein(1995) 55, 86, 156, 197, 198
hallel psalms Cosgrove (2022) 296
hannukah (festival of lights) Cosgrove (2022) 296
hasmoneans Gera (2014) 445
hellenistic,institutions and practices Gera (2014) 445
holophernes,death and decapitation Gera (2014) 445
hosanna Rubenstein(1995) 86
intention Rubenstein(1995) 156
israelites,celebrate Gera (2014) 445
jerusalem Gera (2014) 445
jesus Rubenstein(1995) 86, 91
jewish people,the,festivals Cosgrove (2022) 296
joakim of judith,and elders Gera (2014) 445
joakim of judith,celebrates victory Gera (2014) 445
job,testament of job Cosgrove (2022) 296
josephus Rubenstein(1995) 197
joshua,jubilees,book of Gera (2014) 445
joshua,r Simon-Shushan (2012) 124
joy,rejoicing Rubenstein(1995) 156
jubilees Rubenstein(1995) 55, 156
judas maccabeus Gera (2014) 445
lulav Rubenstein(1995) 55, 86, 91, 156, 197, 198
men of jerusalem Rubenstein(1995) 156, 197
moses Cosgrove (2022) 296
musical instruments Gera (2014) 445
myrtle Rubenstein(1995) 55, 197
nehemiah,rabbi Cosgrove (2022) 296
notation,music Cosgrove (2022) 296
paintings of judith Gera (2014) 445
palms in celebrations Gera (2014) 445
pesaḥ,passover Rubenstein(1995) 86
pilgrimage Rubenstein(1995) 91
praise Rubenstein(1995) 55, 156
procession Rubenstein(1995) 55
processions,victory Gera (2014) 445
psalm Cosgrove (2022) 296
psalms Rubenstein(1995) 55, 86, 156
rabbis Gera (2014) 445
rain Rubenstein(1995) 91
sabbath Rubenstein(1995) 55
sadducees Rubenstein(1995) 55
shema Cosgrove (2022) 296
shmini aṣeret Rubenstein(1995) 91
simon,brother of judas Gera (2014) 445
singer/s,jewish' Cosgrove (2022) 296
song and dance Gera (2014) 445
song of the sea (exodus Cosgrove (2022) 296
suetonius,sukkoth,feast of Cosgrove (2022) 296
sukka Rubenstein(1995) 55
symbol Rubenstein(1995) 86
tabernacles Gera (2014) 445
temple Rubenstein(1995) 55, 86, 91, 156, 197
temple in jerusalem Gera (2014) 445
testament of job Cosgrove (2022) 296
thanksgiving,song and prayers Gera (2014) 445
tiberias Simon-Shushan (2012) 124
tosefta,on hallel format Cosgrove (2022) 296
trees Rubenstein(1995) 55, 86
victory celebrations Gera (2014) 445
wands,ritual Gera (2014) 445
water libation Rubenstein(1995) 55
willow Rubenstein(1995) 55
wreaths and crowns,victory Gera (2014) 445