1. Hebrew Bible, Numbers, 15.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 50| 15.12. "כַּמִּסְפָּר אֲשֶׁר תַּעֲשׂוּ כָּכָה תַּעֲשׂוּ לָאֶחָד כְּמִסְפָּרָם׃", | 15.12. "According to the number that ye may prepare, so shall ye do for every one according to their number.", |
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2. Hebrew Bible, Job, 9.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 46| 9.7. "הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃", | 9.7. "Who commandeth the sun, and it riseth not; And sealeth up the stars.", |
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3. Hebrew Bible, Exodus, 3.8, 3.17, 6.4, 13.5, 13.11, 15.1-15.18, 15.21, 16.22, 16.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 45, 50, 94| 3.8. "וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 3.17. "וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 6.4. "וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ׃", 13.5. "וְהָיָה כִי־יְבִיאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָבַדְתָּ אֶת־הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה׃", 13.11. "וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 15.2. "עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃", 15.2. "וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 15.4. "מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃", 15.5. "תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 15.7. "וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.9. "אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃", 15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃", 15.12. "נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 15.14. "שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃", 15.15. "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃", 15.16. "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 15.21. "וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 16.22. "וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃", 16.35. "וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃", | 3.8. "and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.", 3.17. "And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey.", 6.4. "And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.", 13.5. "And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.", 13.11. "And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee,", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 15.2. "The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.4. "Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea.", 15.5. "The deeps cover them— They went down into the depths like a stone.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 15.7. "And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.9. "The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’", 15.10. "Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.", 15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?", 15.12. "Thou stretchedst out Thy right hand— The earth swallowed them.", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 15.14. "The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.", 15.15. "Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.", 15.16. "Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 15.21. "And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.", 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.", 16.35. "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.", |
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4. Hebrew Bible, Genesis, 14.2, 14.8, 41.37-41.50, 46.20, 47.2, 47.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 45, 46, 336| 14.2. "עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים [צְבוֹיִים] וּמֶלֶךְ בֶּלַע הִיא־צֹעַר׃", 14.2. "וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל׃", 14.8. "וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים [צְבוֹיִם] וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃", 41.37. "וַיִּיטַב הַדָּבָר בְּעֵינֵי פַרְעֹה וּבְעֵינֵי כָּל־עֲבָדָיו׃", 41.38. "וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃", 41.39. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃", 41.41. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף רְאֵה נָתַתִּי אֹתְךָ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.42. "וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל־יַד יוֹסֵף וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי־שֵׁשׁ וַיָּשֶׂם רְבִד הַזָּהָב עַל־צַוָּארוֹ׃", 41.43. "וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ וְנָתוֹן אֹתוֹ עַל כָּל־אֶרֶץ מִצְרָיִם׃", 41.44. "וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא־יָרִים אִישׁ אֶת־יָדוֹ וְאֶת־רַגְלוֹ בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 41.46. "וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃", 41.47. "וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים׃", 41.48. "וַיִּקְבֹּץ אֶת־כָּל־אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם וַיִּתֶּן־אֹכֶל בֶּעָרִים אֹכֶל שְׂדֵה־הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ׃", 41.49. "וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי־חָדַל לִסְפֹּר כִּי־אֵין מִסְפָּר׃", 47.2. "וַיִּקֶן יוֹסֵף אֶת־כָּל־אַדְמַת מִצְרַיִם לְפַרְעֹה כִּי־מָכְרוּ מִצְרַיִם אִישׁ שָׂדֵהוּ כִּי־חָזַק עֲלֵהֶם הָרָעָב וַתְּהִי הָאָרֶץ לְפַרְעֹה׃", 47.2. "וּמִקְצֵה אֶחָיו לָקַח חֲמִשָּׁה אֲנָשִׁים וַיַּצִּגֵם לִפְנֵי פַרְעֹה׃", 47.21. "וְאֶת־הָעָם הֶעֱבִיר אֹתוֹ לֶעָרִים מִקְצֵה גְבוּל־מִצְרַיִם וְעַד־קָצֵהוּ׃", | 14.2. "that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar.", 14.8. "And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;", 41.37. "And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.", 41.38. "And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’", 41.39. "And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou.", 41.40. "Thou shalt be over my house, and according unto thy word shall all my people be ruled; only in the throne will I be greater than thou.’", 41.41. "And Pharaoh said unto Joseph: ‘See, I have set thee over all the land of Egypt.’", 41.42. "And Pharaoh took off his signet ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck.", 41.43. "And he made him to ride in the second chariot which he had; and they cried before him: ‘Abrech’; and he set him over all the land of Egypt.", 41.44. "And Pharaoh said unto Joseph: ‘I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt.’", 41.45. "And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—", 41.46. "And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.", 41.47. "And in the seven years of plenty the earth brought forth in heaps.", 41.48. "And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities; the food of the field, which was round about every city, laid he up in the same.", 41.49. "And Joseph laid up corn as the sand of the sea, very much, until they left off numbering; for it was without number.", 41.50. "And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 46.20. "And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 47.2. "And from among his brethren he took five men, and presented them unto Pharaoh.", 47.21. "And as for the people, he removed them city by city, from one end of the border of Egypt even to the other end thereof.", |
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5. Hebrew Bible, Judges, 14.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 46| 14.18. "וַיֹּאמְרוּ לוֹ אַנְשֵׁי הָעִיר בַּיּוֹם הַשְּׁבִיעִי בְּטֶרֶם יָבֹא הַחַרְסָה מַה־מָּתוֹק מִדְּבַשׁ וּמֶה עַז מֵאֲרִי וַיֹּאמֶר לָהֶם לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי׃", | 14.18. "And the men of the city said to him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said to them, If you had not ploughed with my heifer, you would not have found out my riddle.", |
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| 6. Hebrew Bible, Joshua, 10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 45 |
7. Hebrew Bible, Jeremiah, 43.13, 44.1, 44.15, 50.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 45, 46| 43.13. "וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃", 44.1. "לֹא דֻכְּאוּ עַד הַיּוֹם הַזֶּה וְלֹא יָרְאוּ וְלֹא־הָלְכוּ בְתוֹרָתִי וּבְחֻקֹּתַי אֲשֶׁר־נָתַתִּי לִפְנֵיכֶם וְלִפְנֵי אֲבוֹתֵיכֶם׃", 44.1. "הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ אֶל כָּל־הַיְּהוּדִים הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הַיֹּשְׁבִים בְּמִגְדֹּל וּבְתַחְפַּנְחֵס וּבְנֹף וּבְאֶרֶץ פַּתְרוֹס לֵאמֹר׃", 44.15. "וַיַּעֲנוּ אֶת־יִרְמְיָהוּ כָּל־הָאֲנָשִׁים הַיֹּדְעִים כִּי־מְקַטְּרוֹת נְשֵׁיהֶם לֵאלֹהִים אֲחֵרִים וְכָל־הַנָּשִׁים הָעֹמְדוֹת קָהָל גָּדוֹל וְכָל־הָעָם הַיֹּשְׁבִים בְּאֶרֶץ־מִצְרַיִם בְּפַתְרוֹס לֵאמֹר׃", 50.13. "מִקֶּצֶף יְהוָה לֹא תֵשֵׁב וְהָיְתָה שְׁמָמָה כֻּלָּהּ כֹּל עֹבֵר עַל־בָּבֶל יִשֹּׁם וְיִשְׁרֹק עַל־כָּל־מַכּוֹתֶיהָ׃", | 43.13. "He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’", 44.1. "The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying:", 44.15. "Then all the men who knew that their wives offered unto other gods, and all the women that stood by, a great assembly, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying:", 50.13. "Because of the wrath of the LORD it shall not be inhabited, But it shall be wholly desolate; Every one that goeth by Babylon Shall be appalled and hiss at all her plagues.", |
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8. Hebrew Bible, Isaiah, 6.2, 7.8, 11.11, 19.14-19.25, 28.9, 33.18-33.19, 48.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 45, 46, 50, 94| 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 7.8. "כִּי רֹאשׁ אֲרָם דַּמֶּשֶׂק וְרֹאשׁ דַּמֶּשֶׂק רְצִין וּבְעוֹד שִׁשִּׁים וְחָמֵשׁ שָׁנָה יֵחַת אֶפְרַיִם מֵעָם׃", 11.11. "וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃", 19.14. "יְהוָה מָסַךְ בְּקִרְבָּהּ רוּחַ עִוְעִים וְהִתְעוּ אֶת־מִצְרַיִם בְּכָל־מַעֲשֵׂהוּ כְּהִתָּעוֹת שִׁכּוֹר בְּקִיאוֹ׃", 19.15. "וְלֹא־יִהְיֶה לְמִצְרַיִם מַעֲשֶׂה אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 28.9. "אֶת־מִי יוֹרֶה דֵעָה וְאֶת־מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם׃", 33.18. "לִבְּךָ יֶהְגֶּה אֵימָה אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת־הַמִּגְדָּלִים׃", 33.19. "אֶת־עַם נוֹעָז לֹא תִרְאֶה עַם עִמְקֵי שָׂפָה מִשְּׁמוֹעַ נִלְעַג לָשׁוֹן אֵין בִּינָה׃", 48.14. "הִקָּבְצוּ כֻלְּכֶם וּשֲׁמָעוּ מִי בָהֶם הִגִּיד אֶת־אֵלֶּה יְהוָה אֲהֵבוֹ יַעֲשֶׂה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְׂדִּים׃", | 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 7.8. "For the head of Aram is Damascus, And the head of Damascus is Rezin; And within threescore and five years Shall Ephraim be broken, that it be not a people;", 11.11. "And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea.", 19.14. "The LORD hath mingled within her A spirit of dizziness; And they have caused Egypt to stagger in every work thereof, As a drunken man staggereth in his vomit.", 19.15. "Neither shall there be for Egypt any work, Which head or tail, palm-branch or rush, may do.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 28.9. "Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, Them that are drawn from the breasts?", 33.18. "Thy heart shall muse on the terror: ‘Where is he that counted, where is he that weighed? Where is he that counted the towers?’", 33.19. "Thou shalt not see the fierce people; A people of a deep speech that thou canst not perceive, of a stammering tongue that thou canst not understand.", 48.14. "Assemble yourselves, all ye, and hear; Which among them hath declared these things? He whom the LORD loveth shall perform His pleasure on Babylon, And show His arm on the Chaldeans.", |
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9. Hebrew Bible, Ezekiel, 1.6, 10.14, 30.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 46, 50| 1.6. "וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם׃", 10.14. "וְאַרְבָּעָה פָנִים לְאֶחָד פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה וְהָרְבִיעִי פְּנֵי־נָשֶׁר׃", 30.17. "בַּחוּרֵי אָוֶן וּפִי־בֶסֶת בַּחֶרֶב יִפֹּלוּ וְהֵנָּה בַּשְּׁבִי תֵלַכְנָה׃", | 1.6. "And every one had four faces, and every one of them had four wings.", 10.14. "And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.", 30.17. "The young men of Aven and of Pi-beseth shall fall by the sword; And these cities shall go into captivity.", |
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10. Hebrew Bible, Zechariah, 8.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 45| 8.21. "וְהָלְכוּ יֹשְׁבֵי אַחַת אֶל־אַחַת לֵאמֹר נֵלְכָה הָלוֹךְ לְחַלּוֹת אֶת־פְּנֵי יְהוָה וּלְבַקֵּשׁ אֶת־יְהוָה צְבָאוֹת אֵלְכָה גַּם־אָנִי׃", | 8.21. "and the inhabitants of one city shall go to another, saying: Let us go speedily to entreat the favour of the LORD, and to seek the LORD of hosts; I will go also.", |
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| 11. Theocritus, Idylls, 17.1-17.13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fiscus iudaicus, “five cities of the plain” (genesis) Found in books: Salvesen et al (2020) 94 |
12. Septuagint, 2 Maccabees, 8.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 336 | 8.22. He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.' |
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13. Philo of Alexandria, On The Contemplative Life, 83-84, 86-88, 85 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 94 | 85. Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; |
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| 14. Suetonius, Domitianus, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 318 |
15. New Testament, Matthew, 10.17-10.18, 13.57, 17.24-17.27, 18.6, 22.15-22.22, 26.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fiscus iudaicus Found in books: Ganzel and Holtz (2020) 162, 164| 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18. καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν. 13.57. καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 22.15. Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. 22.16. καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν Ἡρῳδιανῶν λέγοντας Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων· 22.17. εἰπὸν οὖν ἡμῖν τί σοι δοκεῖ· ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ; 22.18. γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν Τί με πειράζετε, ὑποκριταί; 22.19. ἐπιδείξατέ μοι τὸ νόμισμα τοῦ κήνσου. οἱ δὲ προσήνεγκαν αὐτῷ δηνάριον. 22.20. καὶ λέγει αὐτοῖς Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; 22.21. λέγουσιν Καίσαρος. τότε λέγει αὐτοῖς Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. 22.22. καὶ ἀκούσαντες ἐθαύμασαν, καὶ ἀφέντες αὐτὸν ἀπῆλθαν. 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· | 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house." 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 22.15. Then the Pharisees went and took counsel how they might entrap him in his talk. 22.16. They sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren't partial to anyone. 22.17. Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?" 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 22.19. Show me the tax money."They brought to him a denarius. 22.20. He asked them, "Whose is this image and inscription?" 22.21. They said to him, "Caesar's."Then he said to them, "Give therefore to Caesar the things that are Caesar's, and to God the things that are God's." 22.22. When they heard it, they marveled, and left him, and went away. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. |
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16. Mishnah, Shekalim, 1.3-1.5, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jewish tax (fiscus iudaicus) Found in books: Balberg (2017) 124, 138| 1.3. "בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם: \n", 1.4. "אָמַר רַבִּי יְהוּדָה, הֵעִיד בֶּן בּוּכְרִי בְּיַבְנֶה, כָּל כֹּהֵן שֶׁשּׁוֹקֵל אֵינוֹ חוֹטֵא. אָמַר לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּאי, לֹא כִּי, אֶלָּא כָּל כֹּהֵן שֶׁאֵינוֹ שׁוֹקֵל חוֹטֵא, אֶלָּא שֶׁהַכֹּהֲנִים דּוֹרְשִׁים מִקְרָא זֶה לְעַצְמָן, (ויקרא ו) וְכָל מִנְחַת כֹּהֵן כָּלִיל תִּהְיֶה לֹא תֵאָכֵל, הוֹאִיל וְעֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים שֶׁלָּנוּ, הֵיאָךְ נֶאֱכָלִים: \n", 1.5. "אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ: \n", 7.6. "אָמַר רַבִּי שִׁמְעוֹן, שִׁבְעָה דְּבָרִים הִתְקִינוּ בֵּית דִּין, וְזֶה אֶחָד מֵהֶן, נָכְרִי שֶׁשִּׁלַּח עוֹלָתוֹ מִמְּדִינַת הַיָּם וְשִׁלַּח עִמָּהּ נְסָכִים, קְרֵבִין מִשֶׁלּוֹ. וְאִם לָאו, קְרֵבִין מִשֶּׁל צִבּוּר. וְכֵן גֵּר שֶׁמֵּת וְהִנִּיחַ זְבָחִים, אִם יֵשׁ לוֹ נְסָכִים, קְרֵבִין מִשֶּׁלּוֹ. וְאִם לָאו, קְרֵבִין מִשֶּׁל צִבּוּר. וּתְנַאי בֵּית דִּין הוּא עַל כֹּהֵן גָּדוֹל שֶׁמֵּת, שֶׁתְּהֵא מִנְחָתוֹ קְרֵבָה מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁין. וּשְׁלֵמָה הָיְתָה קְרֵבָה: \n", | 1.3. "On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.", 1.4. "Rabbi Judah said: Ben Bukri testified at Yavneh that a priest who paid the shekel is not a sinner. But Rabban Yoha ben Zakkai said to him: not so, but rather a priest who did not pay the shekel was guilty of a sin, only the priests expounded this verse for their own benefit: “And every meal-offering of the priest shall be wholly burnt, it shall not be eaten” (Leviticus 6:16), since the omer and the two loaves and the showbread are [brought] from our [contributions], how can they be eaten?", 1.5. "Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).", 7.6. "Rabbi Shimon said: there were seven things that the court decree and that was one of them. [The others were the following:]A non-Jew who sent a burnt-offering from overseas and he sent with it its libation-offerings, they are offered out of his own; But if [he did] not [send its libation-offerings], they should be offered out of public funds. So too [in the case of] a convert who had died and left sacrifices, if he had also left its libation-offerings they are offered out of his own; But if not, they should be offered out of public funds. It was also a condition laid down by the court in the case of a high priest who had died that his minhah should be offered out of public funds. Rabbi Judah says: [it was offered out] of the property of his heirs, And had to be offered of the whole [tenth].", |
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| 17. Josephus Flavius, Life, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 336 |
18. Josephus Flavius, Jewish War, 7.5, 7.218, 7.420-7.436 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fiscus iudaicus Found in books: Bloch (2022) 131; Ganzel and Holtz (2020) 162; Salvesen et al (2020) 329 | 7.5. 2. But Caesar resolved to leave there, as a guard, the tenth legion, with certain troops of horsemen, and companies of footmen. So, having entirely completed this war, he was desirous to commend his whole army, on account of the great exploits they had performed, and to bestow proper rewards on such as had signalized themselves therein. 7.218. He also laid a tribute upon the Jews wheresoever they were, and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the temple at Jerusalem. And this was the state of the Jewish affairs at this time. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years. |
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| 19. Cassius Dio, Roman History, 65.7.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish tax (fiscus iudaicus) Found in books: Balberg (2017) 123 |
20. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jewish tax (fiscus iudaicus) Found in books: Balberg (2017) 123| 67b. שבאו לינשא משיאין את היתומה ואחר כך משיאין את היתום מפני שבושתה של אשה מרובה משל איש:,ת"ר יתום שבא לישא שוכרין לו בית ומציעין לו מטה וכל כלי תשמישו ואחר כך משיאין לו אשה שנאמר (דברים טו, ח) די מחסורו אשר יחסר לו די מחסורו זה הבית אשר יחסר זה מטה ושלחן לו זו אשה וכן הוא אומר (בראשית ב, יח) אעשה לו עזר כנגדו:,תנו רבנן די מחסורו אתה מצווה עליו לפרנסו ואי אתה מצווה עליו לעשרו אשר יחסר לו אפילו סוס לרכוב עליו ועבד לרוץ לפניו אמרו עליו על הלל הזקן שלקח לעני בן טובים אחד סוס לרכוב עליו ועבד לרוץ לפניו פעם אחת לא מצא עבד לרוץ לפניו ורץ לפניו שלשה מילין:,תנו רבנן מעשה באנשי גליל העליון שלקחו לעני בן טובים אחד מציפורי ליטרא בשר בכל יום ליטרא בשר מאי רבותא אמר רב הונא ליטרא בשר משל עופות ואיבעית אימא בליטרא בשר ממש רב אשי אמר התם כפר קטן היה בכל יומא הוה מפסדי חיותא אמטולתיה:,ההוא דאתא לקמיה דרבי נחמיה אמר ליה במה אתה סועד א"ל בבשר שמן ויין ישן רצונך שתגלגל עמי בעדשים גלגל עמו בעדשים ומת אמר אוי לו לזה שהרגו נחמיה אדרבה אוי לו לנחמיה שהרגו לזה מיבעי ליה אלא איהו הוא דלא איבעי ליה לפנוקי נפשיה כולי האי,ההוא דאתא לקמיה דרבא אמר לו במה אתה סועד אמר לו בתרנגולת פטומה ויין ישן אמר ליה ולא חיישת לדוחקא דציבורא א"ל אטו מדידהו קאכילנא מדרחמנא קאכילנא דתנינא (תהלים קמה, טו) עיני כל אליך ישברו ואתה נותן להם את אכלם בעתו בעתם לא נאמר אלא בעתו מלמד שכל אחד ואחד נותן הקב"ה פרנסתו בעתו,אדהכי אתאי אחתיה דרבא דלא חזיא ליה תליסרי שני ואתיא ליה תרנגולת פטומה ויין ישן אמר מאי דקמא א"ל נענתי לך קום אכול,תנו רבנן אין לו ואינו רוצה להתפרנס נותנין לו לשום הלואה וחוזרין ונותנין לו לשום מתנה דברי רבי מאיר וחכמים אומרים נותנין לו לשום מתנה וחוזרין ונותנין לו לשום הלואה לשום מתנה הא לא שקיל אמר רבא לפתוח לו לשום מתנה,יש לו ואינו רוצה להתפרנס נותנין לו לשום מתנה וחוזרין ונפרעין ממנו חוזרין ונפרעין הימנו תו לא שקיל אמר רב פפא לאחר מיתה ר"ש אומר יש לו ואינו רוצה להתפרנס אין נזקקין לו אין לו ואינו רוצה להתפרנס אומרים לו הבא משכון וטול כדי שתזוח דעתו עליו,ת"ר (דברים טו, ח) העבט זה שאין לו ואינו רוצה להתפרנס שנותנים לו לשום הלואה וחוזרין ונותנין לו לשום מתנה תעביטנו זה שיש לו ואינו רוצה להתפרנס שנותנין לו לשום מתנה וחוזרין ונפרעין הימנו לאחר מיתה דברי ר' יהודה,וחכ"א יש לו ואינו רוצה להתפרנס אין נזקקין לו ואלא מה אני מקיים תעביטנו דברה תורה כלשון בני אדם,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל כל יומא דשדי ליה ארבעה זוזי בצינורא דדשא יום אחד אמר איזיל איחזי מאן קעביד בי ההוא טיבותא ההוא יומא נגהא ליה למר עוקבא לבי מדרשא אתיא דביתהו בהדיה,כיון דחזיוה דקא מצלי ליה לדשא נפק בתרייהו רהוט מקמיה עיילי לההוא אתונא דהוה גרופה נורא הוה קא מיקליין כרעיה דמר עוקבא אמרה ליה דביתהו שקול כרעיך אותיב אכרעאי חלש דעתיה אמרה ליה אנא שכיחנא בגויה דביתא ומקרבא אהנייתי,ומאי כולי האי דאמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב הונא בר ביזנא אמר ר"ש חסידא ואמרי לה א"ר יוחנן משום רבי שמעון בן יוחי נוח לו לאדם שימסור עצמו לתוך כבשן האש ואל ילבין פני חברו ברבים מנא לן מתמר דכתיב (בראשית לח, כה) היא מוצאת,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל לשדורי ליה ארבע מאה זוזי כל מעלי יומא דכיפורא יומא חד שדרינהו ניהליה ביד בריה אתא אמר ליה לא צריך אמר מאי חזית חזאי דקא מזלפי ליה יין ישן אמר מפנק כולי האי עייפינהו ושדרינהו ניהליה,כי קא ניחא נפשיה אמר אייתו לי חושבנאי דצדקה אשכח דהוה כתיב ביה שבעת אלפי דינרי סיאנקי אמר זוודאי קלילי ואורחא רחיקתא קם בזבזיה לפלגיה ממוניה היכי עביד הכי והאמר ר' אילעאי באושא התקינו המבזבז אל יבזבז יותר מחומש הני מילי מחיים שמא ירד מנכסיו אבל לאחר מיתה לית לן בה:,רבי אבא הוה צייר זוזי בסודריה ושדי ליה לאחוריה וממצי נפשיה לבי עניי ומצלי עיניה מרמאי,רבי חנינא הוה ההוא עניא דהוה רגיל לשדורי ליה ארבעה זוזי כל מעלי שבתא יומא חד שדרינהו ניהליה ביד דביתהו אתאי אמרה ליה לא צריך מאי חזית שמעי דהוה קאמרי ליה במה אתה סועד | 67b. b who have come /b to appeal to the charity fund b to be married /b off, the administrators b marry /b off b the orphan girl /b first b and afterward /b they b marry /b off b the orphan boy, because the humiliation of a woman /b who is not married b is greater than that of /b an unmarried b man. /b , b The Sages taught: /b Concerning b an orphan /b boy b who has come to marry, /b the community tries its utmost to provide for all of his needs. The charities b rent a house for him, arrange for him a bed and all his utensils, and thereafter /b they b marry him a wife, as it is stated: /b “But you shall surely open your hand to him, and shall surely lend him b sufficient for his deficiency in that which is deficient for him” /b (Deuteronomy 15:8). With regard to the phrase b “sufficient for his deficiency,” this /b is referring to b the house. “Which is deficient”; this /b is referring to a b bed and table. “For him [ i lo /i ]”; this /b is referring to b a wife. And similarly /b the verse b states: “I will make him [ i lo /i ] a helpmate for him” /b (Genesis 2:18), when God created a wife for Adam.,Concerning this issue, b the Sages taught: “Sufficient for his deficiency”; /b this teaches that b you are commanded with respect to /b the pauper b to support him, but you are not commanded with respect to him to make him wealthy, /b as the obligation encompasses only that which he lacks, as indicated by the word deficient. However, the verse also states: b “Which is deficient for him”; /b this includes b even a horse upon which to ride and a servant to run in front of him /b for the sake of his stature, if necessary. For someone accustomed to these advantages, their absences constitute a true deficiency, not an extravagant indulgence. The Gemara relates: b They said about Hillel the Elder that he obtained for a poor person of noble descent a horse upon which to ride and a servant to run in front of him. One time he did not find a servant to run in front of him, and /b Hillel himself b ran in front of him /b for b three i mil /i , /b to fulfill the dictate “which is deficient for him.”, b The Sages taught: /b There was b an incident involving the people of the Upper Galilee, who bought for a poor person of noble descent from /b the city of b Tzippori a i litra /i of meat every day. /b The Gemara asks: If they provided him with the reasonable ration of b a i litra /i of meat, what is the novelty /b in this incident? Why does it bear repeating? b Rav Huna said: /b It was b a i litra /i of meat of poultry, /b which is very expensive. b And if you wish, say /b instead that b for /b the weight of b a i litra /i /b of coins, they bought him b actual /b red b meat. /b The price of ordinary meat was so expensive that they had to pay the exorbitant price of a i litra /i of coins. b Rav Ashi said /b they did not spend a i litra /i of coins for him. Rather, b there, /b in the Galilee, b it was a small village, /b and b every day they would lose /b an entire b animal /b just b for him. /b They would slaughter an animal daily, simply to provide him with fresh meat, although there was otherwise no market for such a plentiful supply of meat in the village.,The Gemara relates another incident concerning charity. b A certain /b person b came before Rabbi Neḥemya /b to request charity. b He said to him: On what do you /b normally b dine? He said to him: /b I usually dine b on fatty meat and aged wine. /b Rabbi Neḥemya asked him: b Is it your wish to belittle yourself /b and partake together b with me in /b a meal of b lentils, /b which is my regular food? b He partook with him of lentils, and he died, /b since he was not accustomed to this food. Rabbi Neḥemya b said: Woe to this one who was killed /b by b Neḥemya. /b The Gemara wonders: b On the contrary, /b Rabbi Neḥemya b should have said: Woe to Neḥemya who killed this one. /b The Gemara responds: b Rather, /b Rabbi Neḥemya meant that it was b he, /b the pauper, b who should not have pampered himself so /b much. The poor man was to blame for his own death. His excessive indulgence rendered him incapable of digesting simple foods such as lentils.,The Gemara relates another story. b A certain person came before Rava /b to request charity. b He said to him: On what do you /b normally b dine? He said to him: On a fattened hen and aged wine. He said to him: And were you not concerned for /b causing b a burden to the community /b by expecting such opulent foods? b He said to him: Is that to say /b that it is b from their /b funds that b I eat? I eat from /b the support of b the Merciful One. /b This would seem to be a reasonable argument, b as we /b already b learned /b that in the verse b “the eyes of all wait for You, and You give them their food in its time” /b (Psalms 145:15), the phrase: b At their time, is /b not b stated, rather “in its time.” /b This b teaches that the Holy One, Blessed be He, gives each and every one his /b personally appropriate b sustece at its proper time, /b and the community is merely His agent in discharging His will. Therefore, the man is justified in maintaining his standard., b In the meantime, /b while they were talking, b Rava’s sister, who had not seen him for thirteen years, came. And /b as a gift, b she brought him a fattened hen and aged wine. Rava said /b to himself: b What is this that /b happened b in front of me /b that suddenly I am brought food that I do not usually eat? He then understood that this was a providential response to what he had earlier said to the man. Rava b said to him: I have responded [ i na’aneti /i ] to your /b contention. b Arise /b and b eat. /b ,§ b The Sages taught: /b If an individual b does not have /b sufficient means of support b and does not want to be supported /b from charity funds, the charities b provide him /b funds b as a loan /b in a dignified manner, b and /b then they b go back and give /b the funds b to him as a gift; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b They b give him /b funds b as a gift, and /b then they b go back and give /b the funds b to him as a loan. /b The Gemara wonders about the Rabbis’ ruling: How can we give it b as a gift? /b After all, b he does not /b want to b take it /b as a gift. The Gemara answers that b Rava said: /b The Rabbis’ instruction is b to begin /b discussions b with him /b by offering the assistance b as a gift. /b If he refuses, the charities give it to him as a loan, but they treat it as a gift and refrain from attempting to collect a debt.,If b he has /b sufficient funds of his own b but does not want to support himself /b by his own funds without the assistance of charity, the charities b give him /b aid b as a gift, and then /b they b go back and collect /b the debt b from him. /b The Gemara asks: How can the administrators of the fund b go back and collect from him? /b Would their efforts not be in vain, as b subsequently he would not take /b their support, knowing that he would still have to pay for it? b Rav Pappa said: /b The charities collect the accrued debt from his estate only b after /b his b death. /b The i baraita /i continues: b Rabbi Shimon says, /b disputing the opinion of the Rabbis: If b he has /b sufficient funds b and does not want to be supported /b by his own means, they b do not get involved with him, /b as the community is not obligated to support him. If b he does not have and does not want to be supported /b from charity, the charities b say to him: Bring collateral and take /b a loan, b so that his mindset should be raised for him, /b with the false impression that he is not receiving a handout.,The Gemara cites a dispute related to the previous discussions. b The Sages taught /b in a i baraita /i with regard to the double expression in the Torah: “You shall open your hand to him [ i ha’avet ta’avitenu /i ]” (Deuteronomy 15:8). b “ i Ha’avet /i ”; this /b is referring to one b who does not have /b funds b and does not want to be supported /b by charity. The policy is b that /b the charities b provide him /b funds b as a loan and go back and give /b the funds b to him as a gift. “ i Ta’avitenu /i ”; this /b is referring to one b who has /b means b and does not want to support /b himself. The policy is b that /b the charities b provide /b money b as a gift, and then /b they b go back and collect from /b his estate b after /b his b death. /b This is b the statement of Rabbi Yehuda. /b ,The i baraita /i continues: b And the Rabbis say: /b If b he has /b money b and does not want to support /b himself, they b do not get involved with him. /b The i baraita /i asks: b How then do I uphold /b the double expression b “ i ha’avet ta’avitenu /i ”? /b The i baraita /i answers: b The Torah spoke in the language of men, /b and the double form does not have halakhic significance.,The Gemara recounts another incident related to charity. b Mar Ukva /b had b a pauper in his neighborhood, /b and Mar Ukva b was accustomed every day to toss four dinars for him into the /b slot adjacent to the b hinge of the door. One day /b the poor person b said: I will go /b and b see who is doing this service for me. That day Mar Ukva was delayed in the study hall, /b and b his wife came with him /b to distribute the charity., b When /b the people in the poor man’s house b saw that /b someone b was turning the door, /b the pauper b went out after them /b to see who it was. Mar Ukva and his wife b ran /b away b from before him /b so that he would not determine their identity, and b they entered a certain furnace whose fire was /b already b raked /b over and tempered but was still burning. b Mar Ukva’s legs were being singed, /b and b his wife said to him: Raise your legs and set them on my legs, /b which are not burned. Understanding that only his wife was spared from burns, because she was more worthy, Mar Ukva b became distraught. /b By way of explanation, b she said to him: I am /b normally b found inside the house, and /b when I give charity, b my assistance is ready /b and immediate, insofar as I distribute actual food items. Since you distribute money, which is not as readily helpful, my aid is greater than yours.,The Gemara asks: b And what /b is b all this? /b Why did they go to such extreme lengths to avoid being discovered? The Gemara answers: It is b as Mar Zutra bar Toviya said /b that b Rav said, and some say /b that b Rav Huna bar Bizna said /b that b Rabbi Shimon Ḥasida said, and some say /b that b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: It is preferable for a person to deliver himself into a fiery furnace so that /b he b not whiten /b the b face /b of, i.e., embarrass, b his friend in public. From where do we /b derive this? b From the /b conduct of b Tamar, as it is written: /b “And Judah said: Bring her forth, and let her be burnt. When b she was brought forth, /b she sent to her father-in-law, saying: By the man, whose these are, am I with child” (Genesis 38:24–25). Although Tamar was taken to be executed by burning, she privately and directly appealed to Judah, rather than publicly identifying him as the father of her unborn children and causing him embarrassment.,The Gemara relates another incident involving Mar Ukva. b Mar Ukva /b had another b pauper in his neighborhood, /b and Mar Ukva b was accustomed to send to him four hundred dinars every /b year on the b eve of Yom Kippur. One day he sent /b the money b to him by the hand of his son. /b The son b returned /b and b said to him: /b The poor individual b does not need /b the charity. Mar Ukva b said: What did you see /b that prompted you to say this? He said to him: b I saw them spilling old wine /b on the ground b for him, /b to give the room a pleasant smell. Mar Ukva b said: /b If he is b pampered this much /b and requires even this luxury, then he needs even more money. b He doubled /b the funds b and sent them to him. /b , b When /b Mar Ukva b was dying, he said: Bring me my charity records. He found that it was written there /b that he had given b seven thousand /b fine, b i siankei /i , /b i.e., gold, b dinars, /b to charity. b He said: My provisions are light, and the way is far. /b This meager sum is insufficient for me to merit the World-to-Come. b He got up /b and b spent half /b of b his /b remaining b money /b on charity. The Gemara asks: b How did he do this? But didn’t Rabbi Ilai say: In Usha they instituted: One who spends /b money on charity, b he should not spend more than one-fifth /b of his money for this purpose. The Gemara answers: b This /b restriction on giving too much charity b applies /b only b while he is alive, /b because b perhaps he will descend from his holdings /b and become destitute. Therefore, for his own ficial security, he should never distribute more than one-fifth. b But after death, we have no /b problem b with it. /b One need not save money in his estate anymore.,The Gemara recounts more stories related to charity. b Rabbi Abba would wrap coins in his scarf and toss /b the money b behind him /b over his shoulder. b And /b he b would place himself at the homes of the poor /b without being seen, so the poor could receive the aid without being embarrassed. b And he would incline his eyes /b just enough so he could safeguard the handouts b from swindlers /b who might take the money dishonestly., b Rabbi Ḥanina /b knew b a certain pauper /b and b was accustomed to send to him four dinars /b on b every Shabbat eve. One day he sent it in the hand of his wife. She came /b back home and b said to him: /b The man b does not need /b charity. Rabbi Ḥanina asked her: b What did you see /b that prompted you to say this? She said to him: b I heard them saying to him /b inside the house: b With what do you /b normally b dine: /b |
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21. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jewish tax (fiscus iudaicus) Found in books: Balberg (2017) 123| 5a. ומחריא תנורא שקלתא ואנחתא אגבה דכרעה קדחא ואיתרע מזלה ואייתיתה,א"ל רב ביבי בר אביי אית לכו רשותא למיעבד הכי אמר ליה ולא כתיב ויש נספה בלא משפט א"ל והכתיב (קהלת א, ד) דור הולך ודור בא,אמר דרעינא להו אנא עד דמלו להו לדרא והדר משלימנא ליה לדומה א"ל סוף סוף שניה מאי עבדת אמר אי איכא צורבא מרבנן דמעביר במיליה מוסיפנא להו ליה והויא חלופיה,רבי יוחנן כי מטי להאי קרא בכי (איוב ב, ג) ותסיתני בו לבלעו חנם עבד שרבו מסיתין לו וניסת תקנה יש לו רבי יוחנן כי מטי להאי קרא בכי (איוב טו, טו) הן בקדושיו לא יאמין אי בקדושיו לא יאמין במאן יאמין,יומא חד הוה קא אזיל באורחא חזייה לההוא גברא דהוה מנקיט תאני שביק הנך דמטו ושקיל הנך דלא מטו א"ל לאו הני מעלן טפי א"ל הני לאורחא בעינן להו הני נטרן והני לא נטרן אמר היינו דכתיב הן בקדושיו לא יאמין,איני והא ההוא תלמידא דהוה בשיבבותיה דרבי אלכסנדרי ושכיב אדזוטר ואמר אי בעי האי מרבנן הוה חיי ואם איתא דלמא מהן בקדושיו לא יאמין הוה ההוא מבעט ברבותיו הוה,רבי יוחנן כי מטי להאי קרא בכי (מלאכי ג, ה) וקרבתי אליכם למשפט והייתי עד ממהר במכשפים ובמנאפים ובנשבעים לשקר ובעושקי שכר שכיר עבד שרבו מקרבו לדונו וממהר להעידו תקנה יש לו,אמר רבי יוחנן בן זכאי אוי לנו ששקל עלינו הכתוב קלות כחמורות,אמר ריש לקיש כל המטה דינו של גר כאילו מטה דינו של מעלה שנאמר (מלאכי ג, ה) ומטי גר ומטי כתיב א"ר חנינא בר פפא כל העושה דבר ומתחרט בו מוחלין לו מיד שנאמר (מלאכי ג, ה) ולא יראוני הא יראוני מוחלין להם מיד,רבי יוחנן כי מטי להאי קרא בכי (קהלת יב, יד) כי את כל מעשה האלהים יביא במשפט על כל נעלם עבד שרבו שוקל לו שגגות כזדונות תקנה יש לו,מאי על כל נעלם אמר רב זה ההורג כינה בפני חברו ונמאס בה ושמואל אמר זה הרק בפני חבירו ונמאס,מאי אם טוב ואם רע אמרי דבי ר' ינאי זה הנותן צדקה לעני בפרהסיא כי הא דרבי ינאי חזייה לההוא גברא דקא יהיב זוזא לעני בפרהסיא אמר ליה מוטב דלא יהבת ליה מהשתא דיהבת ליה וכספתיה,דבי ר' שילא אמרי זה הנותן צדקה לאשה בסתר דקא מייתי לה לידי חשדא רבא אמר זה המשגר לאשתו בשר שאינו מחותך בערבי שבתות,והא רבא משגר שאני בת רב חסדא דקים ליה בגווה דבקיאה,רבי יוחנן כי מטי להאי קרא בכי (דברים לא, כא) והיה כי תמצאן אותו רעות רבות וצרות עבד שרבו ממציא לו רעות וצרות תקנה יש לו,מאי רעות וצרות אמר רב רעות שנעשות צרות זו לזו כגון זיבורא ועקרבא,ושמואל אמר זה הממציא לו מעות לעני בשעת דוחקו אמר רבא היינו דאמרי אינשי זוזא לעללא לא שכיחא לתליתא שכיח,(דברים לא, יז) וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם אמר רב ברדלא בר טביומי אמר רב כל שאינו בהסתר פנים אינו מהם כל שאינו בוהיה לאכול | 5a. b and sweeping the oven. She took /b the fire b and set it on her foot; she was scalded and her luck suffered, /b which gave me the opportunity, b and I brought her. /b , b Rav Beivai bar Abaye said to /b the Angel of Death: Do b you have the right to act in this /b manner, to take someone before his time? The Angel of Death b said to him: And /b is it b not written: “But there are those swept away without justice” /b (Proverbs 13:23)? Rav Beivai b said to him: And isn’t it written: “One generation passes away, and another generation comes” /b (Ecclesiastes 1:4), which indicates that there is a predetermined amount of time for the life of every generation., b He said /b to him: b I shepherd them, /b not releasing them b until /b the years of b the generation are completed, and then I pass them on to /b the angel b Duma /b who oversees the souls of the dead. Rav Beivai b said to him: Ultimately, what do you do /b with b his /b extra b years, /b those taken away from this individual? The Angel of Death b said /b to him: b If there is a Torah scholar who disregards his /b personal b matters, /b i.e., who overlooks the insults of those who wrong him, b I add those /b years b to him and he becomes /b the deceased’s b replacement /b for that time.,§ The Gemara returns to the previous topic. b When Rabbi Yoḥa reached this verse, he cried, /b as God said to the Satan about Job: b “Although you did incite Me against him, to destroy him without cause” /b (Job 2:3). Rabbi Yoḥa said: With regard to b a slave whose master /b is one whom others b incite /b to act harshly against the slave b and /b the master b is incited /b to do so, b is there a remedy for /b the slave? Additionally, b when Rabbi Yoḥa reached this verse, he cried: “Behold He puts no trust in His sacred ones” /b (Job 15:15), saying: b If He does not place trust in His sacred ones, in whom /b does b He place trust? /b ,The Gemara relates: b One day /b Rabbi Yoḥa b was walking along the road, /b and b he saw a certain man who was picking figs /b in an unusual manner: b He left the ones that had reached /b the stage of ripeness b and took those that had not /b yet b reached /b that state. Rabbi Yoḥa b said to him: Aren’t these /b ripe ones b much better? He said to him: I need these /b dates b for the road; these /b that are not yet ripe b will be preserved, and these /b that are already ripe b will not be preserved. /b Rabbi Yoḥa b said: This is /b the same b as is written: “Behold He puts no trust in His sacred ones”; /b there are righteous people whom God takes from this world before their time, as He knows that in the future they will stumble.,The Gemara asks: b Is that so? But there was a certain student in the neighborhood of Rabbi Alexandri, and he died while /b he was still b young. And /b Rabbi Alexandri b said: If this /b young b Sage had wanted, he would have lived, /b i.e., his actions caused him to die young. b And if it is so, /b as Rabbi Yoḥa suggested, b perhaps /b this student was b from /b those concerning whom it is written: b “Behold he puts no trust in his sacred ones,” /b and it was not his sins that caused his death. The Gemara answers: b That /b student b was /b one who acted b irreverently toward his teachers, /b and Rabbi Alexandri knew of his improper behavior., b When Rabbi Yoḥa reached this verse, he cried: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false witnesses, and against those who oppress the hireling in his wages, /b the widow, and the fatherless, and who turn aside the convert from his right, and do not fear Me, says the Lord” (Malachi 3:5). He said: With regard to b a slave whose master comes near to him to judge him and is swift to testify /b against b him, /b is b there a remedy for him? /b ,With regard to that same verse, b Rabbi Yoḥa ben Zakkai said: Woe to us, as the verse weighs lenient /b mitzvot b for us like /b more b stringent /b mitzvot, as it lists both those who violate sins punishable by death, e.g., sorcerers and adulterers, with those who violate apparently less severe sins, e.g., those who withhold payment from a hired worker., b Reish Lakish said: Anyone who distorts the judgment of a convert, it is /b considered b as if he distorted the judgment of /b the One b above, as it is stated: “And who turn aside [ i umattei /i ] the convert” /b (Malachi 3:5). This term b is written /b as: b i Umatti /i , /b turn Me aside, i.e., one who distorts the judgment of a convert it considered as though he distorts the judgment of God, as it were. b Rabbi Ḥanina bar Pappa said: Anyone who does something /b sinful b and regrets it, he is forgiven immediately, as it is stated: “And do not fear Me” /b (Malachi 3:5), which indicates that if b they /b do b fear Me /b and are embarrassed to sin before God, b they are forgiven immediately. /b ,Additionally, b when Rabbi Yoḥa reached this verse, he cried: “For God shall bring every work into the judgment concerning every hidden thing” /b (Ecclesiastes 12:14). He said: With regard to b a slave whose master weighs his unwitting /b sins b like intentional /b ones, i.e., God punishes him even for an action that was hidden from him, b is there a remedy for him? /b ,The Gemara asks: b What /b sin is the verse referring to when it states: b “Concerning every hidden thing”? Rav said: This /b is referring to b one who kills a louse in the presence of another and /b his friend b is disgusted by it. /b God judges him for the unintentional discomfort he caused. b And /b similarly, b Shmuel said: This /b is referring to b one who spits in the presence of another /b and his friend b is disgusted /b by his action.,The Gemara asks: b What /b is the meaning of the end of that verse: b “Whether it be good, or whether it be evil” /b (Ecclesiastes 12:14)? This verse indicates that God judges man harshly even for the good deeds he performs. The Sages b from the school of Rabbi Yannai say: This /b verse is referring to b one who gives charity to a poor person in public. /b Although he performed a good deed, he embarrassed the pauper, b as in this /b case b of Rabbi Yannai, /b who b saw a certain man who was giving a dinar to a poor person in public. He said to him: /b It would have been b better had you not given /b it b to him than /b what you did, as b now you gave /b it to b him and embarrassed him. /b ,The Sages from b the school of Rabbi Sheila say: This /b verse is referring to b one who gives charity to a woman in private, as he subjects her to suspicion, /b for people might think that he is engaging her services as a prostitute. b Rava said: This /b is referring to b one who sends his wife meat that is not sliced, /b i.e., that has not yet had the prohibited sciatic nerve removed, b on Shabbat eve. /b Since she is in a hurry she might not notice and will perhaps cook the prohibited meat.,The Gemara asks: b But /b yet b Rava /b himself would b send /b this type of meat to his wife on Shabbat eve. The Gemara answers: b The daughter of Rav Ḥisda, /b Rava’s wife, b is different, as he was certain about her that she was an expert /b in this matter. Rava trusted that his wife would realize the sciatic nerve had not been removed even when she was in a hurry on Shabbat eve.,Additionally, b when Rabbi Yoḥa reached this verse, he cried: “Then it shall come to pass, when many evils and troubles are come upon them” /b (Deuteronomy 31:21). He said: With regard to b a slave whose master brings upon him evils and troubles, is there a remedy for him? /b ,The Gemara asks: b What /b is the verse referring to when it states: b “Evils and troubles”? Rav said: Evils that become troubles for one another, /b i.e., the remedy for one problem has a deleterious effect on the other. b For example, /b one who is stung by a b hornet and a scorpion. /b The sting of a hornet must be treated only with a cold ointment, while that of a scorpion must be treated with a hot ointment. As these medicaments are mutually exclusive, one cannot treat both stings at the same time., b And Shmuel said: This /b verse is referring to b one who provides money to a poor person /b as a loan b during his exigent /b ficial b circumstances, /b but immediately after the borrower is released from the initial pressure by receiving the loan, the lender begins to demand repayment, subjecting the recipient to further pressure. b Rava said /b that b this /b explains the folk saying b that people say: A dinar for produce is not found; for hanging /b it can be b found. /b A poor person cannot find money to buy basic necessities; however, when the lenders hang on and pressure him he must come up with the money somehow.,On the same topic the Gemara states: b “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, /b and they shall be devoured” (Deuteronomy 31:17). b Rav Bardela bar Tavyumei said /b that b Rav said: Anyone who is not subject to /b His b hiding of the face, /b i.e., whose prayers are invariably answered, b is not from /b the Jewish people, as the verse states about the Jewish people that God will hide His face from them as a result of their sins. Similarly, b anyone /b who b is not subject to: “And they shall be devoured,” /b i.e., gentiles do not steal his money, |
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22. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jewish tax (fiscus iudaicus) Found in books: Balberg (2017) 123| 10b. נותנה ואינו יודע למי נותנה נוטלה ואינו יודע ממי נוטלה נותנה ואינו יודע למי נותנה לאפוקי מדמר עוקבא נוטלה ואינו יודע ממי נוטלה לאפוקי מדרבי אבא ואלא היכי ליעביד ליתיב לארנקי של צדקה,מיתיבי מה יעשה אדם ויהיו לו בנים זכרים רבי אליעזר אומר יפזר מעותיו לעניים ר' יהושע אומר ישמח אשתו לדבר מצוה ר' אליעזר בן יעקב אומר לא יתן אדם פרוטה לארנקי של צדקה אלא אם כן ממונה עליה כר' חנניא בן תרדיון כי קא אמרינן דממני עלה כר' חנניא בן תרדיון,א"ר אבהו אמר משה לפני הקב"ה רבונו של עולם במה תרום קרן ישראל אמר לו בכי תשא,וא"ר אבהו שאלו את שלמה בן דוד עד היכן כחה של צדקה אמר להן צאו וראו מה פירש דוד אבא (תהלים קיב, ט) פזר נתן לאביונים צדקתו עומדת לעד קרנו תרום בכבוד רבי אבא אמר מהכא (ישעיהו לג, טז) הוא מרומים ישכון מצדות סלעים משגבו לחמו נתן מימיו נאמנים מה טעם מרומים ישכון מצדות סלעים משגבו משום דלחמו נתן ומימיו נאמנים,וא"ר אבהו שאלו את שלמה איזהו בן העולם הבא אמר להם כל (ישעיהו כד, כג) שכנגד זקניו כבוד כי הא דיוסף בריה דר' יהושע חלש אינגיד א"ל אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר ליה עולם ברור ראית ואנן היכי חזיתינן [א"ל] כי היכי דחשבינן הכא חשבינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין כל בריה יכולה לעמוד במחיצתן מאן נינהו אילימא ר"ע וחבריו משום הרוגי מלכות ותו לא פשיטא בלאו הכי נמי אלא הרוגי לוד,תניא אמר להן רבן יוחנן בן זכאי לתלמידיו בני מהו שאמר הכתוב (משלי יד, לד) צדקה תרומם גוי וחסד לאומים חטאת נענה רבי אליעזר ואמר צדקה תרומם גוי אלו ישראל דכתיב (שמואל ב ז, כג) ומי כעמך ישראל גוי אחד בארץ וחסד לאומים חטאת כל צדקה וחסד שאומות עובדי כוכבים עושין חטא הוא להן שאינם עושין אלא להתגדל בו כמו שנאמר (עזרא ו, י) די להוון מהקרבין ניחוחין לאלהה שמיא ומצליין לחיי מלכא ובנוהי,ודעביד הכי לאו צדקה גמורה היא והתניא האומר סלע זה לצדקה בשביל שיחיו בני ובשביל שאזכה לעולם הבא הרי זה צדיק גמור לא קשיא כאן בישראל כאן בעובד כוכבים,נענה רבי יהושע ואמר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל גוי אחד וחסד לאומים חטאת כל צדקה וחסד שאומות עובדי כוכבים עושין חטא הוא להן שאין עושין אלא כדי שתמשך מלכותן שנאמר (דניאל ד, כד) להן מלכא מלכי ישפר עליך וחטיך בצדקה פרוק ועויתך במיחן עניין הן תהוי ארכא לשלותיך וגו',נענה רבן גמליאל ואמר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל [וגו'] וחסד לאומים חטאת כל צדקה וחסד שעכו"ם עושין חטא הוא להן שאין עושין אלא להתיהר בו וכל המתיהר נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר רבן גמליאל עדיין אנו צריכין למודעי רבי אליעזר המודעי אומר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל גוי אחד וחסד לאומים חטאת כל צדקה וחסד שעכו"ם עושין חטא הוא להן שאין עושין אלא לחרף אותנו בו שנאמר (ירמיהו מ, ג) ויבא ויעש ה' כאשר דבר כי חטאתם לה' ולא שמעתם בקולו והיה לכם הדבר הזה,נענה רבי נחוניא בן הקנה ואמר צדקה תרומם גוי וחסד לישראל ולאומים חטאת אמר להם רבן יוחנן בן זכאי לתלמידיו נראין דברי רבי נחוניא בן הקנה מדברי ומדבריכם לפי שהוא נותן צדקה וחסד לישראל ולעכו"ם חטאת מכלל דהוא נמי אמר מאי היא דתניא אמר להם רבן יוחנן בן זכאי כשם שהחטאת מכפרת על ישראל כך צדקה מכפרת על אומות העולם:,איפרא הורמיז אימיה דשבור מלכא שדרה ארבע מאה דינרי לקמיה דרבי אמי ולא קבלינהו שדרינהו קמיה דרבא וקבלינהו משום שלום מלכות שמע רבי אמי איקפד אמר לית ליה (ישעיהו כז, יא) ביבש קצירה תשברנה נשים באות מאירות אותה ורבא משום שלום מלכות,ורבי אמי נמי משום שלום מלכות דאיבעי ליה למפלגינהו לעניי עובדי כוכבים ורבא נמי לעניי עובדי כוכבים יהבינהו ור' אמי דאיקפד הוא | 10b. It is the type in which b one gives /b the charity b without knowing to whom he gave it, /b and the other b one takes it without knowing from whom he took it. /b The Gemara explains: b One gives it without knowing to whom he gave it, /b this serves b to exclude /b the practice b of Mar Ukva, /b who would personally give charity to poor people without their knowing he was the donor. The other one b takes it without knowing from whom he took it; /b this serves b to exclude /b the practice b of Rabbi Abba, /b who would render his money ownerless, so that poor people would come and take it without his knowing whom he helped, although they would know from whom the money came. The Gemara asks: b Rather, how /b then b should one act /b to conceal his own identity and also remain ignorant of the identities of the recipients? The Gemara answers: The best method is b to put /b the money b into the charity purse. /b ,The Gemara b raises an objection /b from what is taught in a i baraita /i : b What should a person do to have male offspring? Rabbi Eliezer says: He should distribute his money liberally among the poor. Rabbi Yehoshua says: He should gladden his wife before /b engaging in the b mitzva /b of conjugal relations. b Rabbi Eliezer ben Ya’akov says: A person should not donate a i peruta /i to the charity purse unless /b a great and trusted individual b like Rabbi Ḥaya ben Teradyon is appointed /b as supervisor b over it. /b This seems to indicate that putting money into the charity box is not always preferred. The Gemara answers: b When we say /b that putting money into the charity box is the preferred way to give charity, this is referring to b when /b a man b like Rabbi Ḥaya ben Teradyon is appointed /b as supervisor b over it. /b ,The Gemara discusses other matters concerning charity. b Rabbi Abbahu says: Moses said before the Holy One, Blessed be He: Master of the Universe, with what shall the horn of Israel be exalted? /b God b said to him: With /b the passage of b “When you raise,” /b i.e., Israel will be exalted by way of the donations and charity that they will give, as it is stated: “When you raise the heads of the children of Israel…then shall they give” (Exodus 30:12)., b And Rabbi Abbahu says: They asked /b King b Solomon, son of David: How far does the power of charity extend? /b King Solomon b said to them: Go out and see what my father David explained: “He has distributed freely, he has given to the poor, his righteousness endures forever, his horn shall be exalted with honor” /b (Psalms 112:9). b Rabbi Abba said: /b It is derived b from here /b how far the power of charity extends: b “He shall dwell on high, his place of defense shall be the fortress of rocks; his bread shall be given, his water shall be sure” /b (Isaiah 33:16). b What is the reason /b that b “He shall dwell on high, his place of defense shall be the fortress of rocks”? Because “his bread shall be given” /b to the poor, b and “his water shall be sure,” /b i.e., it shall be given faithfully and he can be trusted in the matter., b And Rabbi Abbahu says: They asked /b King b Solomon: Who is one /b who is destined b for the World-to-Come? /b King Solomon b said to them: All /b those about whom it is stated: b “And before His Elders will be His glory” /b (Isaiah 24:23), referring to those who are honored in this world due to their wisdom. This is b like /b the incident involving b Yosef, son of Rabbi Yehoshua, who became ill /b and b fainted. /b When he returned to good health, b his father said to him: What did you see /b when you were not conscious? Yosef b said to him: I saw an inverted world. Those above, /b i.e., those who are considered important in this world, were b below, /b insignificant, while b those below, /b i.e., those who are insignificant in this world, were b above. /b Rabbi Yehoshua b said to him: You have seen a clear world. /b The world you have seen is the true world, one in which one’s spiritual and moral standing determines his true importance. Rabbi Yehoshua further asked him: b And how did you see us, /b the Torah scholars, there? Yosef b said to him: Just as we are important here, we are important there. /b ,Yosef added: b And I heard that they were saying /b in that world: b Happy is the one who arrives with his studies in hand. And I /b also b heard that they were saying: Those executed by the government /b enjoy such exalted status that b no one can stand in their section. /b The Gemara asks: b Who are these /b martyrs to whom Yosef was referring? b If we say /b that he was referring to b Rabbi Akiva and his colleagues, /b who were killed by the Romans, this cannot be: Is their elevated status b due /b only b to /b the fact that b they were martyred by /b the Roman b government and nothing more? /b These men were exceptional in their piety and sanctity during their lives as well. Therefore b it /b is b obvious that even without /b their martyrdom they would be greater than other people. b Rather, /b it is referring to those like b the martyrs of Lod, /b who died for the sanctification of God’s name but were not Torah scholars., b It is taught /b in a i baraita /i : b Rabban Yoḥa ben Zakkai said to his students: My sons, what is /b the meaning of b that which the verse states: “Righteousness exalts a nation, but the kindness of the peoples is sin” /b (Proverbs 14:34)? b Rabbi Eliezer answered and said: “Righteousness exalts a nation”; these are /b the people of b Israel, as it is written: “And who is like your people Israel, one nation on the earth?” /b (I Chronicles 17:21). b “But the kindness of the peoples is sin,” /b meaning that b all the /b acts of b charity and kindness that the nations of the world perform is /b counted as b a sin for them, since they perform them only to elevate themselves /b in prestige, b as it is stated: “That they may sacrifice offerings of pleasing aroma to the God of heaven, and pray for the life of the king and of his sons” /b (Ezra 6:10). Even though they donated offerings, they did so only for their own benefit.,The Gemara asks: b And if one acts this way, is it not full-fledged charity? But isn’t it taught /b in a i baraita /i that b one who says: /b I am contributing b this i sela /i to charity so that my sons will live, or /b if he says: I am performing the mitzva b so that I will merit /b a share in b the World-to-Come, this /b person b is a full-fledged righteous person, /b as far as that mitzva is concerned, even though he has his own welfare in mind? The Gemara answers: This is b not difficult. Here, /b the statement that he is considered absolutely righteous is b with regard to a Jew; /b while b there, /b the statement that such benefaction is not credited as charity is b with regard to a gentile. /b , b Rabbi Yehoshua answered /b Rabban Yoḥa ben Zakkai’s challenge to interpret the verse b and said: “Righteousness exalts a nation”; these are /b the people of b Israel, as it is written: “And who is like your people Israel, one nation /b on the earth.” b “But the kindness of the peoples is sin” /b means that b all the /b acts of b charity and kindness that the nations of the world perform is /b counted as b a sin for them, since they perform them only to perpetuate their dominion, as it is stated /b by Daniel to Nebuchadnezzar: b “Therefore, O king, let my counsel be acceptable to you, and break off your sins by charity, and your iniquities by showing mercy to the poor; that there may be an extension of your serenity” /b (Daniel 4:24). Since this is the argument that persuaded Nebuchadnezzar, it would appear that his actual motive was his own benefit., b Rabban Gamliel answered and said: “Righteousness exalts a nation”; these are /b the people of b Israel, as it is written: “And who is like your people Israel, /b one nation on the earth.” b “But the kindness of the peoples is sin” /b means that b all the /b acts of b charity and kindness that the nations of the world perform is /b counted as b a sin for them, since they perform them only in order to act haughtily through them, and whoever acts haughtily falls into Gehenna, as it is stated: “The proud and haughty one, scorner is his name, acts in arrogant wrath” /b (Proverbs 21:24). b And wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath” /b (Zephaniah 1:15)., b Rabban Gamliel said: We still need /b to hear what b the Moda’i /b has to say, as b Rabbi Eliezer HaModa’i says: “Righteousness exalts a nation”; these are /b the people of b Israel, as it is written: “And who is like your people Israel, one nation on the earth.” “But the kindness of the peoples is sin” /b means that b all the /b acts of b charity and kindness that the nations of the world perform is /b counted as b a sin for them, since they perform them only to taunt us with them, as it is stated /b that the Babylonian officer Nebuzaradan said: b “The Lord has brought it, and done according as He has said; because you have sinned against the Lord and have not obeyed His voice, therefore this matter is come upon you” /b (Jeremiah 40:3)., b Rabbi Neḥunya ben HaKana answered and said: “Righteousness exalts a nation and kindness” /b is referring to b Israel; and /b in addition, b “of the peoples is sin.” Rabban Yoḥa ben Zakkai said to his students: The statement of Rabbi Neḥunya ben HaKana appears /b to be more precise b than /b both b my statement and your statements, because he assigns /b both b righteousness and kindness to Israel, and sin to the peoples /b of the world. The Gemara asks: b By inference, /b it appears b that he, /b Rabban Yoḥa ben Zakkai, b also offered /b an interpretation of this verse. b What is it? As it is taught /b in a i baraita /i : b Rabban Yoḥa ben Zakkai said to them /b that the verse should be understood as follows: b Just as a sin-offering atones for Israel, so charity atones for the nations of the world. /b ,It is related that b Ifera Hurmiz, the mother of King Shapur, /b king of Persia, b sent four hundred dinars to Rabbi Ami, but he did not accept them. She /b then b sent them to Rava, and he accepted them for the sake of peace with the kingdom. Rabbi Ami heard /b what Rava had done b and was angry. He said: Does /b Rava b not accept /b the lesson of the verse: b “When the boughs are withered, they shall be broken off; the women shall come and set them on fire” /b (Isaiah 27:11), meaning that when righteousness has ceased from a particular nation, it is time for its citizens to be punished, and therefore we should not help them perform any meritorious deeds, which would delay their punishment? The Gemara asks: b And /b why did b Rava /b accept the money? The Gemara answers: He did so b for the sake of peace with the kingdom. /b ,The Gemara asks: b But /b did b Rabbi Ami /b not b also /b see the importance of accepting the money b for the sake of peace with the kingdom? /b The Gemara answers: Rabbi Ami maintains that Rava b should have distributed /b the money b to the gentile poor /b rather than to the Jewish poor, as it is a disgrace to the Jews to require the kindness of the nations of the world in order to support their poor. The Gemara comments: In fact, b Rava also gave /b the money b to the gentile poor /b and not to the Jewish poor. b And Rabbi Ami got angry /b because |
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| 24. Papyri, P.Oxy., 4.705, 55.3805, 83.5264 Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 306, 320 |
| 25. Papyri, P.Ifao, 3.43 Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 306 |
| 26. Ostraka, O.Mattha, 233 Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 306 |
| 27. Epigraphy, Miranda 1999, 1 Tagged with subjects: •fiscus iudaicus, Found in books: Huttner (2013) 75 |
| 28. Epigraphy, Ameling 2004, 189 Tagged with subjects: •fiscus iudaicus, Found in books: Huttner (2013) 75 |
| 29. Papyri, P.Ryl., None Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 319 |
| 30. Eusebius of Caesarea, Chronicon, None Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 340 |
| 31. Ostraka, O.Bodl. Dem., 686 Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 306 |
| 33. Papyri, Ldab, 55875 Tagged with subjects: •fiscus iudaicus Found in books: Salvesen et al (2020) 317 |
34. Vergil, Aeneis, 1.278-1.279 Tagged with subjects: •fiscus iudaicus Found in books: Hayes (2022) 345 | 1.279. Such was his word, but vexed with grief and care, |
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| 35. Papyri, Cpj, 166, 178, 181, 183, 194-195, 200-204, 206, 209, 212-213, 217-218, 220, 223, 225, 229, 231-236, 241, 262, 291, 298, 304, 311, 321-322, 325-326, 330-331, 368, 375-408, 435-450, 460, 77-79 Tagged with subjects: •nan Found in books: Salvesen et al (2020) 306 |
| 36. Dead Sea Scrolls, 4Q365, None Tagged with subjects: •nan Found in books: Salvesen et al (2020) 94 |
