1. Septuagint, Tobit, 1.6-1.7, 1.10-1.13, 3.11, 4.6-4.11, 11.18, 12.19 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Angels, Food of • Food • Food laws • Food, Angelic • Food, Heavenly • Purity (see also Food laws) • Slaves, Food Allowance • food • food, eating and drinking • food, impurity of among Jews • food, impurity of of out-groups • food, purity of • kosher food • priests, consecrated food • rabbis, on food and wine • sack, Judith’s food
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 593; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 215; Gera (2014), Judith, 333, 359, 369; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 188; Stuckenbruck (2007), 1 Enoch 91-108, 724; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 71, 72, 87, 131; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 157; Wilson (2012), The Sentences of Sextus, 370, 372
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1.6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7 of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;
1.10 Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11 but I kept myself from eating it, 1.12 because I remembered God with all my heart. 1.13 Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions.
3.11 So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever.
4.6 For if you do what is true, your ways will prosper through your deeds. 4.7 Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8 If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9 So you will be laying up a good treasure for yourself against the day of necessity. 4.10 For charity delivers from death and keeps you from entering the darkness; 4.11 and for all who practice it charity is an excellent offering in the presence of the Most High.
11.18 Ahikar and his nephew Nadab came,
12.19 All these days I merely appeared to you and did not eat or drink, but you were seeing a vision.'' None |
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2. Hebrew Bible, Song of Songs, 4.10-4.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Seeds, Food (sustece), for • Song of Songs, food in
Found in books: Levison (2023), The Greek Life of Adam and Eve. 972; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 257
| sup>4.11 נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃' ' None | sup>
4.10 How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices! 4.11 Thy lips, O my bride, drop honey— Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon.'' None |
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3. Hebrew Bible, Deuteronomy, 7.13, 10.17-10.19, 11.14, 12.12, 12.18, 12.23-12.24, 14.2, 14.21, 14.23, 18.4, 26.12-26.13, 32.43 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Food • Food laws • Food laws, permitted and non-permitted food • Food prohibition, Origins • Food ration • Food, Abundance • Food, Drought • Food, Hunger • Food, Righteous as • Food, cleanness of • Mashqeh, liquid food • Seeds, Food (sustece), for • Slaves, Food Allowance • Torah, food laws • food • food, • food, impurity of among Jews • food, purity of • food/dietary laws • interiorities defined, shares in God’s food • kosher food • kosher law / food laws • priests, consecrated food • sack, Judith’s food
Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 20, 21; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 545; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Gera (2014), Judith, 333, 358, 470; Levison (2023), The Greek Life of Adam and Eve. 767; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 55; Neusner (2001), The Theology of Halakha, 62, 335, 337, 338; Schiffman (1983), Testimony and the Penal Code, 109, 183; Stuckenbruck (2007), 1 Enoch 91-108, 297, 461, 555; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 71; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 259; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 275, 278, 279, 288
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7.13 וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃
10.17 כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃ 10.18 עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃ 10.19 וַאֲהַבְתֶּם אֶת־הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃
11.14 וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃
12.12 וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם וְהַלֵּוִי אֲשֶׁר בְּשַׁעֲרֵיכֶם כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶם׃
12.18 כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃
12.23 רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא־תֹאכַל הַנֶּפֶשׁ עִם־הַבָּשָׂר׃ 12.24 לֹא תֹּאכְלֶנּוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃
14.2 כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃
14.2 כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃
14.21 לֹא תֹאכְלוּ כָל־נְבֵלָה לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃
14.23 וְאָכַלְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ לְמַעַן תִּלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ כָּל־הַיָּמִים׃
18.4 רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וְרֵאשִׁית גֵּז צֹאנְךָ תִּתֶּן־לּוֹ׃
26.12 כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃ 26.13 וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃
32.43 הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃' ' None | sup>
7.13 and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee.
10.17 For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward. 10.18 He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment. 10.19 Love ye therefore the stranger; for ye were strangers in the land of Egypt.
11.14 that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.
12.12 And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no portion nor inheritance with you.
12.18 but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto.
12.23 Only be stedfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh. 12.24 Thou shalt not eat it; thou shalt pour it out upon the earth as water.
14.2 For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.
14.21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
14.23 And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always.
18.4 The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.
26.12 When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied, 26.13 then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them.
32.43 Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.' ' None |
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4. Hebrew Bible, Exodus, 6.6, 12.8-12.9, 12.14, 16.31, 19.15, 22.30, 24.1, 24.9-24.11, 34.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Animals’ food • Food • Food laws • Food laws, permitted and non-permitted food • Food ration • Food, cleanness of • Purity (see also Food laws) • Song of Songs, food in • Torah, food laws • breast milk, food • food • food, eating and drinking • food, impurity of offered to idols • food/dietary laws • fruits, vegetarian food • menstruants/niddah, food preparation • priests, consecrated food • women, food consumption
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 74; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 405; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 219; Gera (2014), Judith, 178, 245; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 256; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 55; Neusner (2001), The Theology of Halakha, 337; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 63; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 212; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 47, 52, 55, 168, 169, 170, 173; Schiffman (1983), Testimony and the Penal Code, 184; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114, 129, 149, 168, 169; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 183; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 171
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6.6 לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃
12.8 וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9 אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃
12.14 וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃
16.31 וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃
19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃' 24.1 וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃
24.1 וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃
24.9 וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃
24.11 וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃
34.15 פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃'' None | sup>
6.6 Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;
12.8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it. 12.9 Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.
12.14 And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever.
16.31 And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.
19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’
22.30 And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.
24.1 And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;
24.9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;
24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
24.11 And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.
34.15 lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;' ' None |
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5. Hebrew Bible, Genesis, 2.18-2.20, 3.5, 3.17, 3.19, 3.22, 4.16, 9.3-9.4, 14.21-14.24, 18.8, 19.3, 22.6, 22.8, 32.33 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Angels, Food of • Food • Food laws • Food laws, eating without discrimination • Food laws, permitted and non-permitted food • Food laws, permitted and non-permitted species • Food, Angelic • Food, Heavenly • Food, cleanness of • Idols, Food sacrificed to • Mashqeh, liquid food • Paul, apostle, food • Seeds, Food (sustece), for • Torah, food laws • beasts, the, as food • corpse impurity, of food • demons and food • food • food metaphors • food, earthly • food, eating and drinking • food, im/purity of • food, im/purity of, usability, role of in purity system • food, impurity of among Jews • food, impurity of and demonology • food, impurity of in second- and third-century sources • food/dietary laws • sack, Judith’s food • solid food • solid food, weaning
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 88; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 327; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 191, 200, 305; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50, 88, 210; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 213; Gera (2014), Judith, 244, 399, 470; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 188; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 301; Levison (2023), The Greek Life of Adam and Eve. 191, 193, 304, 584, 625, 728, 754, 757, 767; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 55, 76; Neusner (2001), The Theology of Halakha, 292, 332; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66, 186; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 59; Schiffman (1983), Testimony and the Penal Code, 183; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 139; Stuckenbruck (2007), 1 Enoch 91-108, 724; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 200; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 253
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2.18 וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19 וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃' 3.5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃
3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
4.16 וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
9.3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃
14.21 וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ׃ 14.22 וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.23 אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃ 14.24 בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם׃
18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃
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9.3 וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃
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9.3 וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃
22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
22.8 וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
32.33 עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃'' None | sup>
2.18 And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’ 2.19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof. 2.20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.
3.5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
4.16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
14.21 And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’ 14.22 And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth, 14.23 that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich; 14.24 ave only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’
18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
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9.3 And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.
22.8 And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.
32.33 Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein.' ' None |
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6. Hebrew Bible, Leviticus, 2.2, 2.16, 3.17, 6.15, 11.16, 11.26, 11.29-11.39, 11.43-11.45, 15.16, 15.19-15.20, 15.25, 17.10-17.14, 19.18, 20.22-20.26, 21.8, 22.10-22.16, 24.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Food (dietary) laws, kashrut • Food and drink • Food laws • Food laws, and identity • Food laws, dubious purity of food • Food laws, dubious species • Food laws, eating without discrimination • Food laws, permitted and non-permitted food • Food laws, permitted and non-permitted species • Food prohibition, Origins • Food ration • Food, Abundance • Food, Consumption of • Food, cleanness of • Mashqeh, liquid food • Pure food • Pure food, removal from • Purity (see also Food laws) • Purity, impurity, defilement, cleansing, ritual purity, food • Purity, impurity, defilement, cleansing, ritual, gentile food • Rabbinic, views on gentile food • Seeds, Food (sustece), for • Sin, breech of food-laws • Torah, food laws • demons and food • food • food, im/purity of • food, im/purity of, usability, role of in purity system • food, impurity of among Jews • food, impurity of and demonology • food, impurity of in second- and third-century sources • food, impurity of offered to idols • food, purity of • food/dietary laws • kosher food • kosher law / food laws • menstruants/niddah, food preparation • priests, consecrated food • sack, Judith’s food • tororah, pure food of the sect
Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 20, 21; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 76, 77, 78, 86, 90, 91, 200; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49, 50, 71, 77, 205; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 400; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 75, 79, 84; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Gera (2014), Judith, 333, 358; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 16; Levison (2023), The Greek Life of Adam and Eve. 829, 972; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 21; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 55, 56, 58, 61, 63, 68, 76, 77, 83; Neusner (2001), The Theology of Halakha, 334; Schiffman (1983), Testimony and the Penal Code, 57, 109, 194; Stuckenbruck (2007), 1 Enoch 91-108, 298; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 71; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 120, 121, 128; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 255, 275, 278, 279, 286, 288
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2.2 וֶהֱבִיאָהּ אֶל־בְּנֵי אַהֲרֹן הַכֹּהֲנִים וְקָמַץ מִשָּׁם מְלֹא קֻמְצוֹ מִסָּלְתָּהּ וּמִשַּׁמְנָהּ עַל כָּל־לְבֹנָתָהּ וְהִקְטִיר הַכֹּהֵן אֶת־אַזְכָּרָתָהּ הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃
3.17 חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל־חֵלֶב וְכָל־דָּם לֹא תֹאכֵלוּ׃
6.15 וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו יַעֲשֶׂה אֹתָהּ חָק־עוֹלָם לַיהוָה כָּלִיל תָּקְטָר׃
11.16 וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃
11.26 לְכָל־הַבְּהֵמָה אֲשֶׁר הִוא מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת וְגֵרָה אֵינֶנָּה מַעֲלָה טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בָּהֶם יִטְמָא׃
11.29 וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃' '11.31 אֵלֶּה הַטְּמֵאִים לָכֶם בְּכָל־הַשָּׁרֶץ כָּל־הַנֹּגֵעַ בָּהֶם בְּמֹתָם יִטְמָא עַד־הָעָרֶב׃ 11.32 וְכֹל אֲשֶׁר־יִפֹּל־עָלָיו מֵהֶם בְּמֹתָם יִטְמָא מִכָּל־כְּלִי־עֵץ אוֹ בֶגֶד אוֹ־עוֹר אוֹ שָׂק כָּל־כְּלִי אֲשֶׁר־יֵעָשֶׂה מְלָאכָה בָּהֶם בַּמַּיִם יוּבָא וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 11.33 וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃ 11.34 מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃ 11.35 וְכֹל אֲשֶׁר־יִפֹּל מִנִּבְלָתָם עָלָיו יִטְמָא תַּנּוּר וְכִירַיִם יֻתָּץ טְמֵאִים הֵם וּטְמֵאִים יִהְיוּ לָכֶם׃ 11.36 אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם יִהְיֶה טָהוֹר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא׃ 11.37 וְכִי יִפֹּל מִנִּבְלָתָם עַל־כָּל־זֶרַע זֵרוּעַ אֲשֶׁר יִזָּרֵעַ טָהוֹר הוּא׃ 11.38 וְכִי יֻתַּן־מַיִם עַל־זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא לָכֶם׃ 11.39 וְכִי יָמוּת מִן־הַבְּהֵמָה אֲשֶׁר־הִיא לָכֶם לְאָכְלָה הַנֹּגֵעַ בְּנִבְלָתָהּ יִטְמָא עַד־הָעָרֶב׃
11.43 אַל־תְּשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם׃ 11.44 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 11.45 כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃
15.16 וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃
15.19 וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃
15.25 וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃ 17.11 כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12 עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13 וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14 כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃
19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
20.22 וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא־תָקִיא אֶתְכֶם הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לָשֶׁבֶת בָּהּ׃ 20.23 וְלֹא תֵלְכוּ בְּחֻקֹּת הַגּוֹי אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם כִּי אֶת־כָּל־אֵלֶּה עָשׂוּ וָאָקֻץ בָּם׃ 20.24 וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃ 20.25 וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃ 20.26 וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃
21.8 וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 22.11 וְכֹהֵן כִּי־יִקְנֶה נֶפֶשׁ קִנְיַן כַּסְפּוֹ הוּא יֹאכַל בּוֹ וִילִיד בֵּיתוֹ הֵם יֹאכְלוּ בְלַחְמוֹ׃ 22.12 וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃ 22.13 וּבַת־כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל־בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל־זָר לֹא־יֹאכַל בּוֹ׃ 22.14 וְאִישׁ כִּי־יֹאכַל קֹדֶשׁ בִּשְׁגָגָה וְיָסַף חֲמִשִׁיתוֹ עָלָיו וְנָתַן לַכֹּהֵן אֶת־הַקֹּדֶשׁ׃ 22.15 וְלֹא יְחַלְּלוּ אֶת־קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר־יָרִימוּ לַיהוָה׃ 2
2.16 וְהִשִּׂיאוּ אוֹתָם עֲוֺן אַשְׁמָה בְּאָכְלָם אֶת־קָדְשֵׁיהֶם כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃
24.7 וְנָתַתָּ עַל־הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהוָה׃'' None | sup>
2.2 And he shall bring it to Aaron’s sons the priests; and he shall take thereout his handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof; and the priest shall make the memorial-part thereof smoke upon the altar, an offering made by fire, of a sweet savour unto the LORD.
3.17 It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood.
6.15 And the anointed priest that shall be in his stead from among his sons shall offer it, it is a due for ever; it shall be wholly made to smoke unto the LORD.
11.16 and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;
11.26 Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean.
11.29 And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds, 11.30 and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon. 11.31 These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even. 11.32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean. 11.33 And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break. 11.34 All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean. 11.35 And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you. 11.36 Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean. 11.37 And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean. 11.38 But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you. 11.39 And if any beast, of which ye may eat, die, he that toucheth the carcass thereof shall be unclean until the even.
11.43 Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. 11.44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth. 11.45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. .
15.16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even.
15.19 And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even. 15.20 And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.
15.25 And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.
17.10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people. 17.11 For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life. 17.12 Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 17.13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust. 17.14 For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.
19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
20.22 Ye shall therefore keep all My statutes, and all Mine ordices, and do them, that the land, whither I bring you to dwell therein, vomit you not out. 20.23 And ye shall not walk in the customs of the nation, which I am casting out before you; for they did all these things, and therefore I abhorred them. 20.24 But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples. 20.25 Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean. 20.26 And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.
21.8 Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.
22.10 There shall no acommon man eat of the holy thing; a tet of a priest, or a hired servant, shall not eat of the holy thing. 22.11 But if a priest buy any soul, the purchase of his money, he may eat of it; and such as are born in his house, they may eat of his bread. 22.12 And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things. 22.13 But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man 22.14 And if a man eat of the holy thing through error, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing. 22.15 And they shall not profane the holy things of the children of Israel, which they set apart unto the LORD; 2
2.16 and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things; for I am the LORD who sanctify them.
24.7 And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD.' ' None |
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7. Hebrew Bible, Numbers, 5.2, 15.20, 18.8-18.13, 18.21-18.23, 18.26-18.28, 20.8, 35.4-35.5, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Food • Food laws • Heave-offering, cooked with unconsecrated food • Pure food • Pure food, removal from • Purity, impurity, defilement, cleansing, ritual purity, food • consecration, of foodstuffs • food • food, im/purity of • food, impurity of among Jews • menstruants/niddah, food preparation • priests, consecrated food
Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 5; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 200; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 400; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 75; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 189; Gera (2014), Judith, 47, 244, 245, 358; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 208; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 235; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 63; Schiffman (1983), Testimony and the Penal Code, 57, 74
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5.2 וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃
5.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃' 18.8 וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת־מִשְׁמֶרֶת תְּרוּמֹתָי לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה וּלְבָנֶיךָ לְחָק־עוֹלָם׃ 18.9 זֶה־יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים מִן־הָאֵשׁ כָּל־קָרְבָּנָם לְכָל־מִנְחָתָם וּלְכָל־חַטָּאתָם וּלְכָל־אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי קֹדֶשׁ קָדָשִׁים לְךָ הוּא וּלְבָנֶיךָ׃ 18.11 וְזֶה־לְּךָ תְּרוּמַת מַתָּנָם לְכָל־תְּנוּפֹת בְּנֵי יִשְׂרָאֵל לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם כָּל־טָהוֹר בְּבֵיתְךָ יֹאכַל אֹתוֹ׃ 18.12 כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃ 18.13 בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃
18.21 וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22 וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23 וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃
18.26 וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃ 18.27 וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃ 18.28 כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃
20.8 קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃
35.4 וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃ 35.5 וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃
35.33 וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34 וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃'' None | sup>
5.2 ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;
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5.20 of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart.
18.8 And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever. 18.9 This shall be thine of the most holy things, reserved from the fire: every offering of theirs, even every meal-offering of theirs, and every sin-offering of theirs, and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. 18.10 In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee. 18.11 And this is thine: the heave-offering of their gift, even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. 18.12 All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them. 18.13 The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof.
18.21 And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. 18.22 And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 18.23 But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.
18.26 ’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe. 18.27 And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press. 18.28 Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.
20.8 ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’
35.4 And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about. 35.5 And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities.
35.33 So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. 35.34 And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’'' None |
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8. Hebrew Bible, Proverbs, 1.14, 3.14, 22.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Food • Food laws, permitted and non-permitted species • Food, Association with Wealth • Seeds, Food (sustece), for • food
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116; Levison (2023), The Greek Life of Adam and Eve. 754; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 89; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80; Stuckenbruck (2007), 1 Enoch 91-108, 253, 510; Wilson (2012), The Sentences of Sextus, 372
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1.14 גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃
3.14 כִּי טוֹב סַחְרָהּ מִסְּחַר־כָּסֶף וּמֵחָרוּץ תְּבוּאָתָהּ׃
22.9 טוֹב־עַיִן הוּא יְבֹרָךְ כִּי־נָתַן מִלַּחְמוֹ לַדָּל׃'' None | sup>
1.14 Cast in thy lot among us; Let us all have one purse’—
3.14 For the merchandise of it is better than the merchandise of silver, And the gain thereof than fine gold.
22.9 He that hath a bountiful eye shall be blessed; For he giveth of his bread to the poor.'' None |
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9. Hebrew Bible, Psalms, 50.10-50.13, 118.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristeas, Letter of, Food laws • Slaves, Food Allowance • beasts, the, as food • food • spiritual food and drink
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 593; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 21; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 255; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 131, 132
sup>50.11 יָדַעְתִּי כָּל־עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי׃ 50.12 אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי־לִי תֵבֵל וּמְלֹאָהּ׃ 50.13 הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃
118.26 בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃' ' None | sup>
50.10 For every beast of the forest is Mine, and the cattle upon a thousand hills. 50.11 I know all the fowls of the mountains; and the wild beasts of the field are Mine. 50.12 If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof. 50.13 Do I eat the flesh of bulls, or drink the blood of goats?
118.26 Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD.'' None |
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10. Hebrew Bible, 1 Kings, 21.19, 21.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • food, eating and drinking • idolatry, food sacrificed to idols
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 69; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55
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21.19 וְדִבַּרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה הֲרָצַחְתָּ וְגַם־יָרָשְׁתָּ וְדִבַּרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה בִּמְקוֹם אֲשֶׁר לָקְקוּ הַכְּלָבִים אֶת־דַּם נָבוֹת יָלֹקּוּ הַכְּלָבִים אֶת־דָּמְךָ גַּם־אָתָּה׃' ' None | sup>
21.19 And thou shalt speak unto him, saying: Thus saith the LORD: Hast thou killed, and also taken possessions? and thou shalt speak unto him, saying: Thus saith the LORD: In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.’' ' None |
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11. Hebrew Bible, 1 Samuel, 25.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Food laws • food • kosher food • sack, Judith’s food
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 214; Gera (2014), Judith, 333, 334
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25.18 וַתְּמַהֵר אבוגיל אֲבִיגַיִל וַתִּקַּח מָאתַיִם לֶחֶם וּשְׁנַיִם נִבְלֵי־יַיִן וְחָמֵשׁ צֹאן עשוות עֲשׂוּיֹת וְחָמֵשׁ סְאִים קָלִי וּמֵאָה צִמֻּקִים וּמָאתַיִם דְּבֵלִים וַתָּשֶׂם עַל־הַחֲמֹרִים׃'' None | sup>
25.18 Then Avigayil made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready prepared, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.'' None |
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12. Hebrew Bible, Isaiah, 1.13, 1.15-1.16, 44.5, 58.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristeas, Letter of, Food laws • Food laws • Purity (see also Food laws) • Slaves, Food Allowance • food • food, impurity of among Jews • food, impurity of in second- and third-century sources • food, impurity of of out-groups • food/dietary laws
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 544; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47, 78; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 205; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 169; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 259
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1.13 לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃
1.15 וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16 רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃
44.5 זֶה יֹאמַר לַיהוָה אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַיהוָה וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה׃
58.7 הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃'' None | sup>
1.13 Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.
1.15 And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 1.16 Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;
44.5 One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel.
58.7 Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?'' None |
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13. Hebrew Bible, Jeremiah, 50.24 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Pure food, removal from • sack, Judith’s food
Found in books: Gera (2014), Judith, 346; Schiffman (1983), Testimony and the Penal Code, 82
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50.24 יָקֹשְׁתִּי לָךְ וְגַם־נִלְכַּדְתְּ בָּבֶל וְאַתְּ לֹא יָדָעַתְּ נִמְצֵאת וְגַם־נִתְפַּשְׂתְּ כִּי בַיהוָה הִתְגָּרִית׃'' None | sup>
50.24 I have laid a snare for thee, and thou art also taken, O Babylon, And thou wast not aware; Thou art found, and also caught, Because thou hast striven against the LORD.'' None |
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14. Hesiod, Works And Days, 373, 375, 704-705, 734 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • food • food, impurity of in ancient cultures • foods • sexuality, and food
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Brule (2003), Women of Ancient Greece, 37; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 84, 89
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373 μὴ δὲ γυνή σε νόον πυγοστόλος ἐξαπατάτω375 ὃς δὲ γυναικὶ πέποιθε, πέποιθʼ ὅ γε φηλήτῃσιν.
704 δειπνολόχης· ἥτʼ ἄνδρα καὶ ἴφθιμόν περ ἐόντα 705 εὕει ἄτερ δαλοῖο καὶ ὠμῷ γήραϊ δῶκεν.
734 ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι. ' None | sup>
373 To you. Give to a giver but forbear375 To open-handed men but does not care
704 Upon the spacious ocean have I been – 705 Just to Euboea from Aulis (the great host
734 The South Wind’s dreadful blasts – he stirs the sea ' None |
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15. Homer, Iliad, 3.212, 23.173 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • flour, food, offerings of • food • food, eating and drinking • kosher food
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228; Gera (2014), Judith, 334; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 52; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55
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3.212 ἀλλʼ ὅτε δὴ μύθους καὶ μήδεα πᾶσιν ὕφαινον
23.173 ἐννέα τῷ γε ἄνακτι τραπεζῆες κύνες ἦσαν,'' None | sup>
3.212 when they stood Menelaus overtopped him with his broad shoulders; howbeit when the twain were seated Odysseus was the more royal. But when they began to weave the web of speech and of counsel in the presence of all, Menelaus in truth spake fluently, with few words, but very clearly, seeing he was not a man of lengthy speech
23.173 And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. '' None |
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16. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • eating / food • food
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 21; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 52, 53, 54; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 47
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Food laws • Food laws, distinguishing species • Food laws, eating without discrimination • Food laws, permitted and non-permitted species • food • kosher food • sack, Judith’s food
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 213; Gera (2014), Judith, 245, 333; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 24, 74, 80
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18. Herodotus, Histories, 1.216, 9.112 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • food • sack, Judith’s food
Found in books: Gera (2014), Judith, 66, 67, 384; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 16
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1.216 νόμοισι δὲ χρέωνται τοιοῖσιδε. γυναῖκα μὲν γαμέει ἕκαστος, ταύτῃσι δὲ ἐπίκοινα χρέωνται· τὸ γὰρ Σκύθας φασὶ Ἕλληνες ποιέειν, οὐ Σκύθαι εἰσὶ οἱ ποιέοντες ἀλλὰ Μασσαγέται· τῆς γὰρ ἐπιθυμήσῃ γυναικὸς Μασσαγέτης ἀνήρ, τὸν φαρετρεῶνα ἀποκρεμάσας πρὸ τῆς ἁμάξης μίσγεται ἀδεῶς. οὖρος δὲ ἡλικίης σφι πρόκειται ἄλλος μὲν οὐδείς· ἐπεὰν δὲ γέρων γένηται κάρτα, οἱ προσήκοντές οἱ πάντες συνελθόντες θύουσί μιν καὶ ἄλλα πρόβατα ἅμα αὐτῷ, ἑψήσαντες δὲ τὰ κρέα κατευωχέονται. ταῦτα μὲν τὰ ὀλβιώτατά σφι νενόμισται, τὸν δὲ νούσῳ τελευτήσαντα οὐ κατασιτέονται ἀλλʼ γῇ κρύπτουσι, συμφορὴν ποιεύμενοι ὅτι οὐκ ἵκετο ἐς τὸ τυθῆναι. σπείρουσι δὲ οὐδέν, ἀλλʼ ἀπὸ κτηνέων ζώουσι καὶ ἰχθύων· οἳ δὲ ἄφθονοί σφι ἐκ τοῦ Ἀράξεω ποταμοῦ παραγίνονται· γαλακτοπόται δʼ εἰσί. θεῶν δὲ μοῦνον ἥλιον σέβονται, τῷ θύουσι ἵππους. νόος δὲ οὗτος τῆς θυσίης· τῶν θεῶν τῷ ταχίστῳ πάντων τῶν θνητῶν τὸ τάχιστον δατέονται.
9.112 ἐν δὲ τούτῳ διὰ μέσου χρόνῳ, ἐν τῷ Ξέρξης τῷ ἀδελφεῷ διελέγετο, ἡ Ἄμηστρις μεταπεμψαμένη τοὺς δορυφόρους τοῦ Ξέρξεω διαλυμαίνεται τὴν γυναῖκα τοῦ Μασίστεω· τούς τε μαζοὺς ἀποταμοῦσα κυσὶ προέβαλε καὶ ῥῖνα καὶ ὦτα καὶ χείλεα καὶ γλῶσσαν ἐκταμοῦσα ἐς οἶκόν μιν ἀποπέμπει διαλελυμασμένην.'' None | sup>
1.216 Now for their customs: each man marries a wife, but the wives are common to all. The Greeks say this is a Scythian custom; it is not, but a custom of the Massagetae. There, when a man desires a woman, he hangs his quiver before her wagon, and has intercourse with her without fear. ,Though they fix no certain term to life, yet when a man is very old all his family meet together and kill him, with beasts of the flock besides, then boil the flesh and feast on it. ,This is held to be the happiest death; when a man dies of an illness, they do not eat him, but bury him in the earth, and lament that he did not live to be killed. They never plant seed; their fare is their livestock and the fish which they take in abundance from the Araxes. ,Their drink is milk. The sun is the only god whom they worship; they sacrifice horses to him; the reasoning is that he is the swiftest of the gods, and therefore they give him the swiftest of mortal things. ' "
9.112 In the meantime, while Xerxes talked with his brother, Amestris sent for Xerxes' guards and treated Masistes' wife very cruelly; she cut off the woman's breasts and threw them to dogs, and her nose and ears and lips also, and cut out her tongue. Then she sent her home after she had undergone this dreadful ordeal. "' None |
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19. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • beans as prohibited foodstuff • dyssebes phren, eggs as prohibited foodstuff • food, as offering
Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 254; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 112
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20. Anon., 1 Enoch, 8.3, 25.1, 25.6, 60.8, 97.4 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Food, Abundance • Food, Heavenly • Food, Righteous as • Purity (see also Food laws) • Seeds, Food (sustece), for • Slaves, Food Allowance • beasts, the, as food • food • food, impurity of among Jews
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 593; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; Levison (2023), The Greek Life of Adam and Eve. 194, 930; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 138, 139, 140, 141, 142; Stuckenbruck (2007), 1 Enoch 91-108, 206, 208, 211, 297, 715, 719; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 43, 55, 67
| sup>1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."2 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,transgress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, how steadfast they are, how none of the things upon earth,change, but all the works of God appear to you. Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it. 3 Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes. 4 And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat. 5 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments\'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. 7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "
8.3 were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
25.1 And he said unto me: 'Enoch, why dost thou ask me regarding the fragrance of the tree," "
25.6 Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.'" 60.8 abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first' "63 In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall,down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:,Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom,,And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.,We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings.\'",And they shall say: \' Would that we had rest to glorify and give thanks And confess our faith before His glory !",And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever:,For we have not believed before Him Nor glorified the name of the Lord of Spirits, nor glorified our LordBut our hope was in the sceptre of our kingdom, And in our glory.,And in the day of our suffering and tribulation He saves us not, And we find no respite for confessionThat our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.\',Now they shall say unto themselves: \' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.\',And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.,Thus spake the Lord of Spirits: \' This is the ordice and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.\'"' "
97.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." '" None |
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21. Anon., Jubilees, 6.9-6.13, 7.25, 22.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Food laws • Food, Righteous as • food • food laws • food, impurity of among Jews • kosher food • rabbis, on food and wine
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; Gera (2014), Judith, 370; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 111, 113; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 61; Stuckenbruck (2007), 1 Enoch 91-108, 555
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6.9 And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat. 6.10 But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11 At the hand of every man, at the hand of every (beast), shall I require the blood of man.' "6.12 Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man." '6.13 And you, increase ye, and multiply on the earth."
7.25 For owing to these three things came the flood upon the earth, namely,
22.16 May nations serve thee, And all the nations bow themselves before thy seed.'' None |
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22. Hebrew Bible, Daniel, 1.5-1.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Food laws • food • food, impurity of according to Paul • food, impurity of among Jews • food, impurity of of out-groups • food/dietary laws • kosher food • rabbis, on food and wine
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47, 62; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 213; Gera (2014), Judith, 369, 370, 374; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 65; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 267, 286
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1.5 וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 1.6 וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.7 וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11 וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12 נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13 וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14 וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15 וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16 וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃'' None | sup>
1.5 And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king. 1.6 Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah. 1.7 And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. 1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11 Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12 ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13 Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’ 1.14 So he hearkened unto them in this matter, and tried them ten days. 1.15 And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food. 1.16 So the steward took away their food, and the wine that they should drink, and gave them pulse.'' None |
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23. Septuagint, 1 Maccabees, 1.33, 1.36-1.40, 1.47, 1.60-1.64, 2.19, 2.23, 2.32-2.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Food laws, permitted and non-permitted species • Forbidden Foods • Purity (see also Food laws) • food • food, impurity of according to Paul • kosher food • rabbis, on food and wine • unclean food • unclean food, in 1 Maccabees
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31, 32, 33, 118; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 63; Gera (2014), Judith, 369, 370; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80; Schwartz (2008), 2 Maccabees, 272; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 155
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1.33 Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel.
1.36 It became an ambush against the sanctuary,an evil adversary of Israel continually. 1.37 On every side of the sanctuary they shed innocent blood;they even defiled the sanctuary. 1.38 Because of them the residents of Jerusalem fled;she became a dwelling of strangers;she became strange to her offspring,and her children forsook her. 1.39 Her sanctuary became desolate as a desert;her feasts were turned into mourning,her sabbaths into a reproach,her honor into contempt. 1.40 Her dishonor now grew as great as her glory;her exaltation was turned into mourning.
1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
1.60 According to the decree, they put to death the women who had their children circumcised, 1.61 and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 1.64 And very great wrath came upon Israel.
2.19 But Mattathias answered and said in a loud voice: "Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers,
2.23 When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command.
2.32 Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33 And they said to them, "Enough of this! Come out and do what the king commands, and you will live." 2.34 But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day." 2.35 Then the enemy hastened to attack them. 2.36 But they did not answer them or hurl a stone at them or block up their hiding places, 2.37 for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." 2.38 So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons.'' None |
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24. Septuagint, 2 Maccabees, 2.21, 5.27, 6.5, 6.8-6.11, 6.18-6.31, 7.1-7.42, 8.1, 14.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Food laws • Food, Heavenly • Forbidden Foods • Purity (see also Food laws) • food • food laws • food, sacrificial • kosher food • rabbis, on food and wine • unclean food
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 394; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 215; Gera (2014), Judith, 369, 370; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 109; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 65, 67; Schwartz (2008), 2 Maccabees, 356; Stuckenbruck (2007), 1 Enoch 91-108, 722; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 149, 156
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2.21 and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "
5.27 But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.'" 6.5 The altar was covered with abominable offerings which were forbidden by the laws."' "
6.8 At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,'" "6.9 and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.'" "6.10 For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.'" "6.11 Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.'" "
6.18 Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "6.19 But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "6.20 as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "6.21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,'" "6.22 o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.'" "6.23 But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.'" "6.24 Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "6.25 and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "6.26 For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "6.27 Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "6.28 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "6.29 And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.'" "6.30 When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "6.31 So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "
7.1 It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.'" "7.2 One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.'" "7.3 The king fell into a rage, and gave orders that pans and caldrons be heated.'" "7.4 These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.'" "7.5 When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,'" "7.6 The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "7.7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?'" "7.8 He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.'" "7.9 And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "
7.10 After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,'" "
7.11 and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" "
7.12 As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.'" "
7.13 When he too had died, they maltreated and tortured the fourth in the same way.'" "
7.14 And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'" 7.15 Next they brought forward the fifth and maltreated him."' "
7.16 But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.'" "
7.17 Keep on, and see how his mighty power will torture you and your descendants!'" "
7.18 After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.'" "
7.19 But do not think that you will go unpunished for having tried to fight against God!'" "7.20 The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.'" "7.21 She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,'" "7.22 I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.'" "7.23 Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "7.24 Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.'" "7.25 Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.'" "7.26 After much urging on his part, she undertook to persuade her son.'" "7.27 But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.'" "7.28 I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.'" "7.29 Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'" "7.30 While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "7.31 But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.'" '7.32 For we are suffering because of our own sins."' "7.33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "7.34 But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.'" "7.35 You have not yet escaped the judgment of the almighty, all-seeing God.'" "7.36 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'" "7.37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "7.38 and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'" "7.39 The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.'" "7.40 So he died in his integrity, putting his whole trust in the Lord.'" "7.41 Last of all, the mother died, after her sons.'" "7.42 Let this be enough, then, about the eating of sacrifices and the extreme tortures.'" "
8.1 But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.'" "
14.38 For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'"" None |
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25. Septuagint, Ecclesiasticus (Siracides), 29.21, 31.14, 31.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • food • food/dietary laws
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 56, 69, 101; Wilson (2012), The Sentences of Sextus, 271, 273; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 270
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31.14 Do not reach out your hand for everything you see,and do not crowd your neighbor at the dish.
31.23 Men will praise the one who is liberal with food,and their testimony to his excellence is trustworthy.' ' None |
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26. Septuagint, Judith, 9.11, 10.5, 10.12, 11.12-11.13, 12.1-12.2, 12.7-12.9, 14.18 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Food laws • Food, Heavenly • Purity (see also Food laws) • Slaves, Food Allowance • food • food, im/purity of • kosher food • priests, consecrated food • rabbis, on food and wine • sack, Judith’s food
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 200; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 567; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 214, 215; Gera (2014), Judith, 11, 47, 103, 106, 148, 174, 178, 300, 333, 361, 370, 371, 398, 399; Stuckenbruck (2007), 1 Enoch 91-108, 715; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114, 155
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9.11 "For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope.
10.5 And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 11.13 They have decided to consume the first fruits of the grain and the tithes of the wine and oil, which they had consecrated and set aside for the priests who minister in the presence of our God at Jerusalem -- although it is not lawful for any of the people so much as to touch these things with their hands.
12.1 Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2 But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me."
12.7 So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8 When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.9 So she returned clean and stayed in the tent until she ate her food toward evening.
14.18 "The slaves have tricked us! One Hebrew woman has brought disgrace upon the house of King Nebuchadnezzar! For look, here is Holofernes lying on the ground, and his head is not on him!" ' ' None |
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27. Septuagint, Wisdom of Solomon, 13.1, 14.11-14.12, 14.24, 16.20 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Angels, Food of • Food • Food laws • Food, Angelic • Food, Gentile • Food, Heavenly • Idol-Food • Purity, impurity, defilement, cleansing, ritual purity, food • food • food/dietary laws • fruits, vegetarian food • idol food
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 47; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 175, 177; Stuckenbruck (2007), 1 Enoch 91-108, 723; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 181, 183; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 253, 286
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13.1 For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works;
13.1 The right hand of the Lord hath covered me; The right hand of the Lord hath spared us.
14.11 Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life,
14.24 they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery,
16.20 Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste.'' None |
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28. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Food laws • Idols, food offered to • Pure food, removal from • Purity (see also Food laws)
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 74, 75, 79, 84, 85; Schiffman (1983), Testimony and the Penal Code, 73; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 128, 158, 418, 420
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29. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Food • Food laws • Pure food • Purity (see also Food laws) • bread, wine, food • food • food/dietary laws
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 81; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 56; Schiffman (1983), Testimony and the Penal Code, 197; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135, 158, 420, 647; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 286
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30. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Pure food, removal from • Purity (see also Food laws) • bans (on food) • food, impurity of among Jews • food, impurity of of out-groups • menstruants/niddah, food preparation
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 400; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 220; Schiffman (1983), Testimony and the Penal Code, 76; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 128
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31. Philo of Alexandria, On The Life of Abraham, 118 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food, Angelic • Food, Heavenly
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 188; Stuckenbruck (2007), 1 Enoch 91-108, 724
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118 And it is a thing that deserves to be looked on as a prodigy, that though they did not drink they seemed to drink, and that though they did not eat they presented the appearance of persons eating. But this was all natural and consistent with what was going on. And the most miraculous circumstance of all was, that these beings who were incorporeal presented the appearance of a body in human form by reason of their favour to the virtuous man, for otherwise what need was there of all these miracles except for the purpose of giving the wise man the evidence of his external senses by means of a more distinct sight, because his character had not escaped the knowledge of the Father of the universe. XXIV. '' None |
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32. Philo of Alexandria, On Dreams, 2.10 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Paul, apostle, food • food metaphors • solid food
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 191, 200, 305; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 66
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2.10 Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; '' None |
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33. Philo of Alexandria, On The Life of Moses, 1.34 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Purity (see also Food laws) • food,
Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 159; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 261
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1.34 for, as I have said before, the Jews were strangers in Egypt, the founders of their race having migrated from Babylon and the upper satrapies in the time of the famine, by reason of their want of food, and come and settled in Egypt, and having in a manner taken refuge like suppliants in the country as in a sacred asylum, fleeing for protection to the good faith of the king and the compassion of the inhabitants; '' None |
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34. Anon., Epistle of Barnabas, 10.8-10.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epistle of Barnabas, and food laws • food laws • food, impurity of in second- and third-century sources • food/dietary laws • kosher law / food laws
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 281; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 84, 85; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 141; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 284, 309
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10.8 Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth. 10.9 Concerning meats then Moses received three decrees to this effect and uttered them in a spiritual sense; but they accepted them according to the lust of the flesh, as though they referred to eating.' ' None |
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35. Anon., Didache, 2.7, 5.2, 6.2-6.3, 7.1, 8.2, 9.1-9.2, 9.4-9.5, 10.3-10.5, 11.8, 14.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Food • Food (dietary) laws, kashrut • Idols, food offered to • Purity (see also Food laws) • Sacrificial food • bread, as food • demons and food • food • food laws • food, impurity of and demonology • food, impurity of in second- and third-century sources • food, impurity of offered to idols • food, regulations • food, sacrificial • spiritual food and drink • spiritual food, reference by Paul • women, food consumption
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 240, 243, 397, 398, 404; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 72, 73, 80; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 102, 134; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132, 164; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 75, 76, 93; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 239, 254, 255, 256, 262, 263; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 310; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 132, 593
| 10 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "
2.7 And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.
5.2 And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.
6.2 See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods.
7.1 And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.
8.2 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray.
9.1 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6
9.4 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 ' "10.5 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. " "10 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. " 11.8 Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " "13 But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Matthew 10:10; cf. Luke 10:7 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.
14.1 But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations. " '' None |
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36. Josephus Flavius, Jewish Antiquities, 13.258, 14.213-14.216, 14.223-14.226, 14.228-14.230, 14.232, 14.234-14.235, 14.238-14.239, 14.245-14.246, 14.255, 14.258, 14.260-14.264, 16.163-16.164, 16.168-16.172 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food laws • Food laws, eating without discrimination • Purity (see also Food laws) • bread, as food • food laws • food, earthly • food, spiritual
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 401; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 70, 113, 126; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 124; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 77; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 108, 146, 149, 160
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13.258 οἱ δὲ πόθῳ τῆς πατρίου γῆς καὶ τὴν περιτομὴν καὶ τὴν ἄλλην τοῦ βίου δίαιταν ὑπέμειναν τὴν αὐτὴν ̓Ιουδαίοις ποιήσασθαι. κἀκείνοις αὐτοῖς χρόνος ὑπῆρχεν ὥστε εἶναι τὸ λοιπὸν ̓Ιουδαίους.
14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.
14.223 ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224 οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226 ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν.
14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.
14.232 ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο.
14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "14.235 Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." 14.238 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 14.239 Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.
14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.
14.255 ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν.
14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "14.261 δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '14.262 Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263 ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "14.264 ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.
16.168 τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.” 16.169 “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον,' "16.171 “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν' εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”" '16.172 Οὐδὲν ἧττον καὶ ̓Ιούλιος ̓Αντώνιος ἀνθύπατος ἔγραψεν “̓Εφεσίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν τῇ ̓Ασίᾳ κατοικοῦντες ̓Ιουδαῖοι εἰδοῖς Φεβρουαρίοις δικαιοδοτοῦντί μοι ἐν ̓Εφέσῳ ὑπέδειξαν Καίσαρα τὸν Σεβαστὸν καὶ ̓Αγρίππαν συγκεχωρηκέναι αὐτοῖς χρῆσθαι τοῖς ἰδίοις νόμοις καὶ ἔθεσιν, ἀπαρχάς τε, ἃς ἕκαστος αὐτῶν ἐκ τῆς ἰδίας προαιρέσεως εὐσεβείας ἕνεκα τῆς πρὸς τὸ θεῖον * ἀνακομιδῆς συμπορευομένους ποιεῖν ἀνεμποδίστως.' ' None | sup>
13.258 and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews.
14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”
14.223 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224 And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226 Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;—
14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229 in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe;
14.232 that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also.
14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.”
14.238 and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239 Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus.
14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.”
14.255 as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.”
14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.261 Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263 Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264 Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.”
16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans.
16.168 and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.171 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance.' ' None |
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37. Josephus Flavius, Against Apion, 2.137 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jewish food laws, pagan views • Minor, Food laws • food, impurity of among Jews
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 49; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 11
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2.137 Τὰ λοιπὰ τῶν ἐν τῇ κατηγορίᾳ γεγραμμένων ἄξιον ἦν ἴσως ἀναπολόγητα παραλιπεῖν, ἵν' αὐτὸς αὐτοῦ καὶ τῶν ἄλλων Αἰγυπτίων ᾖ ὁ κατηγορῶν: ἐγκαλεῖ γὰρ, ὅτι ζῷα θύομεν καὶ χοῖρον"" None | sup>
2.137 14. As to the other things which he sets down as blameworthy, it may perhaps be the best way to let them pass without apology, that he may be allowed to be his own accuser, and the accuser of the rest of the Egyptians. However, he accuses us for sacrificing animals, and for abstaining from swine’s flesh, and laughs at us for the circumcision of our privy members. '' None |
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38. Mishnah, Makhshirin, 2.8, 2.10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals’ food • food • food, forbidden
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 40; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 116; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 22, 196
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2.8 מָצָא בָהּ מְצִיאָה, אִם רֹב נָכְרִים, אֵינוֹ צָרִיךְ לְהַכְרִיז. וְאִם רֹב יִשְׂרָאֵל, צָרִיךְ לְהַכְרִיז. מֶחֱצָה לְמֶחֱצָה, צָרִיךְ לְהַכְרִיז. מָצָא בָהּ פַּת, הוֹלְכִין אַחַר רֹב הַנַּחְתּוֹמִין. וְאִם הָיְתָה פַת עִסָּה, הוֹלְכִים אַחַר רֹב אוֹכְלֵי פַת עִסָּה. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיְתָה פַת קִבָּר, הוֹלְכִין אַחַר רֹב אוֹכְלֵי פַת קִבָּר:' ' None | sup>
2.8 If one found there lost property, If the majority of the inhabitants were non-Jews, he need not proclaim it; If the majority were Israelites, he must proclaim it; If they were half and half, he must also proclaim it. If one found bread there we must consider who form the majority of the bakers. If it was bread of clean flour, we must consider who form the majority of those who eat bread of pure flour. Rabbi Judah says: if it was coarse bread, we must consider who form the majority of those who eat coarse bread.' ' None |
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39. Mishnah, Avodah Zarah, 1.3, 1.5, 2.3-2.6, 3.2, 4.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • Food laws • Idols, food offered to • Purity (see also Food laws) • demons and food • food • food, and social status • food, for Passover • food, impurity of and demonology • food, impurity of in second- and third-century sources • food, impurity of offered to idols • idol food • kosher food • sack, Judith’s food
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 79, 211, 217, 218, 219, 220, 222; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 96; Gera (2014), Judith, 333; Keener(2005), First-Second Corinthians, 76; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 246, 247; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 14, 164, 418
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1.3 וְאֵלּוּ אֵידֵיהֶן שֶׁל גּוֹיִם, קָלֶנְדָּא, וּסְטַרְנוּרָא, וּקְרָטֵסִים, וְיוֹם גְּנֻסְיָא שֶׁל מְלָכִים, וְיוֹם הַלֵּידָה, וְיוֹם הַמִּיתָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כָּל מִיתָה שֶׁיֶּשׁ בָּהּ שְׂרֵפָה, יֶשׁ בָּהּ עֲבוֹדָה זָרָה. וְשֶׁאֵין בָּהּ שְׂרֵפָה, אֵין בָּה עֲבוֹדָה זָרָה. יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ, יוֹם שֶׁעָלָה בוֹ מִן הַיָּם, וְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים, וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ, אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ בִּלְבָד:
2.3 אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין:" 2.5 אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: 2.6 אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה:' ' None | sup>
1.3 These are the festivities of the idolaters: Kalenda, Saturnalia, Kratesis, the anniversary of accession to the throne and birthdays and anniversaries of deaths, according to Rabbi Meir. But the Sages say: a death at which burning of articles of the dead takes place is attended by idolatry, but where there is not such burning there is no idolatry. But the day of shaving ones beard and lock of hair, or the day of landing after a sea voyage, or the day of release from prison, or if an idolater holds a banquet for his son the prohibition only applies to that day and that particular person.
2.3 The following things belonging to non-Jews are forbidden for Jews to use and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, the skin is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage to worship idols it is forbidden to have any business transactions, but with those returning it is permitted." 2.5 Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? and yet it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your masc. love is more delightful than wine” or “your fem. love etc. (Song of Songs 1:2” He replied: “your fem. love is better …” He said to him: this is not so, as it is proved by its fellow -verse: your ointments masc. have a goodly fragrance … therefore do the maidens love you (Song of Songs 1:3).” 2.6 The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.' ' None |
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40. Mishnah, Berachot, 3.1, 3.4-3.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Food (dietary) laws, kashrut • Purity (see also Food laws) • menstruants/niddah, food preparation
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 405; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 115, 117, 118, 123, 127, 128, 129, 136
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3.1 מִי שֶׁמֵּתוֹ מוּטָל לְפָנָיו, פָּטוּר מִקְּרִיאַת שְׁמַע, מִן הַתְּפִלָּה וּמִן הַתְּפִלִּין. נוֹשְׂאֵי הַמִּטָּה וְחִלּוּפֵיהֶן וְחִלּוּפֵי חִלּוּפֵיהֶן, אֶת שֶׁלִּפְנֵי הַמִּטָּה וְאֶת שֶׁלְּאַחַר הַמִּטָּה, אֶת שֶׁלַּמִּטָּה צֹרֶךְ בָּהֶן פְּטוּרִים, וְאֶת שֶׁאֵין לַמִּטָּה צֹרֶךְ בָּהֶן חַיָּבִין. אֵלּוּ וָאֵלּוּ פְּטוּרִים מִן הַתְּפִלָּה:
3.4 בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: 3.5 הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת:' ' None | sup>
3.1 One whose dead relative lies before him is exempt from the recital of the Shema and from the tefillah and from tefillin. The bearers of the bier and their replacements, and their replacements’ replacement, both those in front of the bier and those behind the bier those needed to carry the bier, are exempt; but those not needed to carry the bier are exempt. Both, however, are exempt from saying the tefillah.
3.4 One who has had a seminal emission utters the words of the Shema in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them. 3.5 If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate the blessings. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.' ' None |
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41. Mishnah, Demai, 2.2-2.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Food laws • Food, cleanness of • Households, food cleanness in • Pure food, removal from • corpse impurity, of food
Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 186, 187; Neusner (2001), The Theology of Halakha, 282; Schiffman (1983), Testimony and the Penal Code, 82
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2.2 הַמְקַבֵּל עָלָיו לִהְיוֹת נֶאֱמָן, מְעַשֵּׂר אֶת שֶׁהוּא אוֹכֵל, וְאֶת שֶׁהוּא מוֹכֵר, וְאֶת שֶׁהוּא לוֹקֵחַ, וְאֵינוֹ מִתְאָרֵחַ אֵצֶל עַם הָאָרֶץ. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמִּתְאָרֵחַ אֵצֶל עַם הָאָרֶץ נֶאֱמָן. אָמְרוּ לוֹ, עַל עַצְמוֹ אֵינוֹ נֶאֱמָן, כֵּיצַד יְהֵא נֶאֱמָן עַל שֶׁל אֲחֵרִים: 2.3 הַמְקַבֵּל עָלָיו לִהְיוֹת חָבֵר, אֵינוֹ מוֹכֵר לְעַם הָאָרֶץ לַח וְיָבֵשׁ, וְאֵינוֹ לוֹקֵחַ מִמֶּנּוּ לַח, וְאֵינוֹ מִתְאָרֵח אֵצֶל עַם הָאָרֶץ, וְלֹא מְאָרְחוֹ אֶצְלוֹ בִּכְסוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא יְגַדֵּל בְּהֵמָה דַקָּה, וְלֹא יְהֵא פָרוּץ בִּנְדָרִים וּבִשְׂחוֹק, וְלֹא יְהֵא מִטַּמֵּא לְמֵתִים, וּמְשַׁמֵּשׁ בְּבֵית הַמִּדְרָשׁ. אָמְרוּ לוֹ, לֹא בָאוּ אֵלּוּ לַכְּלָל:"'' None | sup>
2.2 One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others? 2.3 One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry produce, nor may he buy from him moist produce, nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while the am haaretz is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these requirements do not come within the general rule of being a chaver."'' None |
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42. Mishnah, Eruvin, 8.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Slaves, Food Allowance • food, for Sabbath
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 544; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 77, 92
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8.2 כַּמָּה הוּא שִׁעוּרוֹ, מְזוֹן שְׁתֵּי סְעוּדוֹת לְכָל אֶחָד. מְזוֹנוֹ לְחֹל וְלֹא לְשַׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, לְשַׁבָּת וְלֹא לְחֹל. וְזֶה וָזֶה מִתְכַּוְּנִין לְהָקֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, מִכִּכָּר בְּפֻנְדְּיוֹן, מֵאַרְבַּע סְאִין בְּסֶלַע. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁתֵּי יָדוֹת לְכִכָּר מִשָּׁלֹשׁ לְקָב. חֶצְיָהּ לְבַיִת הַמְנֻגָּע, וַחֲצִי חֶצְיָהּ לִפְסֹל אֶת הַגְּוִיָּה:'' None | sup>
8.2 What is the minimum measure for Shabbat border eruvin?Food for two meals for each person, for weekdays and not for Shabbat, the words of Rabbi Meir. Rabbi Judah says: for Shabbat and not for weekdays. And both intended to give a leniency. Rabbi Yoha ben Beroka says: not less than a loaf that is purchased for a pondium when the price of wheat is four se’ah for a sela. Rabbi Shimon says: two thirds of a loaf, when three loaves are made from a kav of wheat. Half of this loaf is the size prescribed for a leprous house, and half of its half is the size that disqualifies one’s body from eating terumah.'' None |
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43. Mishnah, Gittin, 1.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • Slaves, Food Allowance
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 545; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 55
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1.6 הָאוֹמֵר, תֵּן גֵּט זֶה לְאִשְׁתִּי וּשְׁטָר שִׁחְרוּר זֶה לְעַבְדִּי, אִם רָצָה לַחֲזֹר בִּשְׁנֵיהֶן, יַחֲזֹר, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּגִטֵּי נָשִׁים, אֲבָל לֹא בְשִׁחְרוּרֵי עֲבָדִים, לְפִי שֶׁזָּכִין לָאָדָם שֶׁלֹּא בְּפָנָיו וְאֵין חָבִין לוֹ אֶלָּא בְּפָנָיו. שֶׁאִם יִרְצֶה שֶׁלֹּא לָזוּן אֶת עַבְדּוֹ, רַשַּׁאי. וְשֶׁלֹּא לָזוּן אֶת אִשְׁתּוֹ, אֵינוֹ רַשָּׁאי. אָמַר לָהֶם, וַהֲרֵי הוּא פוֹסֵל אֶת עַבְדּוֹ מִן הַתְּרוּמָה כְּשֵׁם שֶׁהוּא פוֹסֵל אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהוּא קִנְיָנוֹ. הָאוֹמֵר, תְּנוּ גֵט זֶה לְאִשְׁתִּי, וּשְׁטָר שִׁחְרוּר זֶה לְעַבְדִּי, וּמֵת, לֹא יִתְּנוּ לְאַחַר מִיתָה. תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי, וּמֵת, יִתְּנוּ לְאַחַר מִיתָה:'' None | sup>
1.6 If a man says: “Give this get to my wife or this writ of emancipation to my slave”, if he wants he may change his mind on either document, the words of Rabbi Meir. The Sages say: he may change his mind in the case of the get but not in the case of the writ of emancipation, since a benefit may be conferred on a person not in his presence but a disability may be imposed on him only in his presence; for if he does not want to maintain his slave he is permitted, but if he does not want to maintain his wife he is not permitted. Rabbi Meir said to them: behold, he disqualifies his slave from eating terumah by emancipating him in the same way that he disqualifies his wife by divorcing her? They said to him: the slave is disqualified because he is the priest’s property. If a man says, “Give this get to my wife or this writ of emancipation to my slave”, and dies before they are given, they do not give the documents after his death. If he said, “Give a maneh to so-and-so” and died, the money should be given after his death.'' None |
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44. Mishnah, Hagigah, 2.5-2.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Food, cleanness of • Households, food cleanness in • Purity (see also Food laws) • Sanctification, of food • Temple, cleanness and food • corpse impurity, of food • food, im/purity of
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 200; Neusner (2001), The Theology of Halakha, 272, 273, 274, 294; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17
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2.5 נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: 2.6 הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: 2.7 בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת:'' None | sup>
2.5 They wash hands for eating unconsecrated food, and second tithe, and for terumah heave-offering. But for sacred food they must immerse their hands in a mikveh. With regard to the water of purification, if one’s hands became impure, one’s whole body is impure. 2.6 If he immersed for unconsecrated food, and was presumed to be fit to eat unconsecrated food, he is prohibited from eating second tithe. If he immersed for second tithe, and was presumed to be fit to eat second tithe, he is prohibited from eating terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from eating holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from touching the waters of purification. If one immersed for something possessing a stricter degree of holiness, one is permitted to have contact with something possessing a lighter degree of holiness. If he immersed but without special intention, it is as though he had not immersed. 2.7 The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for those who eat sacred things. The garments of those who eat sacred things possess midras-impurity for those who occupy themselves with the waters of purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was considered to possess midras-impurity for those who ate sacred things. Yoha ben Gudgada all his life used to eat unconsecrated food in accordance with the purity required for sacred things, yet his apron was considered to possess midras-impurity for those who occupied themselves with the water of purification.'' None |
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45. Mishnah, Hulin, 11.1-11.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • Food, cleanness of
Found in books: Neusner (2001), The Theology of Halakha, 335; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 62, 100, 266
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11.1 רֵאשִׁית הַגֵּז נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. חֹמֶר בַּזְּרוֹעַ וּבַלְּחָיַיִם וּבַקֵּבָה מֵרֵאשִׁית הַגֵּז, שֶׁהַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה נוֹהֲגִים בְּבָקָר וּבְצֹאן, בִּמְרֻבֶּה וּבְמֻעָט, וְרֵאשִׁית הַגֵּז אֵינוֹ נוֹהֵג אֶלָּא בִרְחֵלוֹת, וְאֵינוֹ נוֹהֵג אֶלָּא בִמְרֻבֶּה: 11.2 וְכַמָּה הוּא מְרֻבֶּה. בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי רְחֵלוֹת, שֶׁנֶּאֱמַר (ישעיה ז), יְחַיֶּה אִישׁ עֶגְלַת בָּקָר וּשְׁתֵּי צֹאן. וּבֵית הִלֵּל אוֹמְרִים, חָמֵשׁ, שֶׁנֶּאֱמַר (שמואל א כה), חָמֵשׁ צֹאן עֲשׂוּיוֹת. רַבִּי דוֹסָא בֶּן הַרְכִּינָס אוֹמֵר, חָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת מָנֶה מָנֶה וּפְרָס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת כָּל שֶׁהֵן. וְכַמָּה נוֹתְנִין לוֹ. מִשְׁקַל חָמֵשׁ סְלָעִים בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, מְלֻבָּן וְלֹא צוֹאִי, כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ בֶגֶד קָטָן, שֶׁנֶּאֱמַר (דברים יח), תִּתֶּן לוֹ, שֶׁיְּהֵא בוֹ כְדֵי מַתָּנָה. לֹא הִסְפִּיק לִתְּנוֹ לוֹ עַד שֶׁצְּבָעוֹ, פָּטוּר. לִבְּנוֹ וְלֹא צְבָעוֹ, חַיָּב. הַלּוֹקֵחַ גֵּז צֹאנוֹ שֶׁל נָכְרִי, פָּטוּר מֵרֵאשִׁית הַגֵּז. הַלּוֹקֵחַ גֵּז צֹאנוֹ שֶׁל חֲבֵרוֹ, אִם שִׁיֵּר הַמּוֹכֵר, הַמּוֹכֵר חַיָּב. לֹא שִׁיֵּר, הַלּוֹקֵחַ חַיָּב. הָיוּ לוֹ שְׁנֵי מִינִים, שְׁחוּפוֹת וּלְבָנוֹת, מָכַר לוֹ שְׁחוּפוֹת אֲבָל לֹא לְבָנוֹת, זְכָרִים אֲבָל לֹא נְקֵבוֹת, זֶה נוֹתֵן לְעַצְמוֹ וְזֶה נוֹתֵן לְעַצְמוֹ:'' None | sup>
11.1 The law of the first of the fleece is in force both within the Land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated animals but not consecrated animals. The law of the shoulder and the cheeks and the stomach is of stricter application than the law of the first of the fleece; for the law of the shoulder and the cheeks and the stomach applies both to herds and flocks, whether they are many or few, whereas the law of the first of the fleece applies only to sheep, and only when there are many. 11.2 How much is “many”? Bet Shammai say: at least two sheep, as it is said, “A man shall rear a young cow and two sheep (tzon)” (Isaiah 7:21). Bet Hillel say: five, as it is said, “Five dressed sheep (tzon)” (I Samuel 28:18). Rabbi Dosa ben Harkinas says: five sheep, which each produce a fleece which weighs a maneh and a half, are subject to the law of the first of the fleece. But the sages say: five sheep, whatever their fleeces weigh. And how much should one give him? The weight of five selas in Judah, which is equal to ten selas in Galilee. Bleached wool and not dirty wool, sufficient to make from it a small garment, for it is written, “Give him,” when there is enough to be considered a gift. If the owner did not manage to give the fleece to the priest until he dyed it, he is exempt. If he bleached it but did not dye it, he is still liable. If a man bought the fleeces of a flock belonging to a non-Jew, he is exempt from the law of the first of the fleece. If a man bought the fleeces of a flock belonging to his neighbor: If the seller kept some back, the seller is liable, But if he did not withhold anything, the buyer is liable. If he had two kinds of wool, grey and white, and he sold the grey but not the white, or if he sold the wool of the males but not of the females, each must give the first of the fleece for himself.'' None |
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46. Mishnah, Kelim, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity (see also Food laws) • food, forbidden
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 40; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 117
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1.1 אֲבוֹת הַטֻּמְאוֹת, הַשֶּׁרֶץ, וְשִׁכְבַת זֶרַע, וּטְמֵא מֵת, וְהַמְּצֹרָע בִּימֵי סָפְרוֹ, וּמֵי חַטָּאת שֶׁאֵין בָּהֶם כְּדֵי הַזָּיָה, הֲרֵי אֵלּוּ מְטַמְּאִין אָדָם וְכֵלִים בְּמַגָּע, וּכְלֵי חֶרֶשׂ בַּאֲוִיר, וְאֵינָם מְטַמְּאִין בְּמַשָּׂא:'' None | sup>
1.1 The fathers of impurity are a: sheretz, semen, an Israelite who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.'' None |
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47. Mishnah, Shabbat, 1.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Food laws • Purity (see also Food laws)
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 209, 210; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 14, 164, 648
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1.4 וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם:'' None | sup>
1.4 And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.'' None |
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48. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Food laws • Purity (see also Food laws)
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 493
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9.15 מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:'' None | sup>
9.15 When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students of Torah ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place of scholars will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about begging from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”'' None |
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49. Mishnah, Terumot, 5.2-5.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Meir, heave-offering, cooked with unconsecrated food • consecration, of foodstuffs
Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 173; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 209
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5.2 סְאָה תְרוּמָה טְמֵאָה שֶׁנָּפְלָה לְתוֹךְ מֵאָה חֻלִּין טְהוֹרִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, תֵּרוֹם וְתִשָּׂרֵף, שֶׁאֲנִי אוֹמֵר, סְאָה שֶׁנָּפְלָה הִיא סְאָה שֶׁעָלְתָה. וַחֲכָמִים אוֹמְרִים, תַּעֲלֶה וְתֵאָכֵל נִקּוּדִים אוֹ קְלָיוֹת, אוֹ תִלּוֹשׁ בְּמֵי פֵרוֹת, אוֹ תִתְחַלֵּק לְעִסּוֹת, כְּדֵי שֶׁלֹּא יְהֵא בְמָקוֹם אֶחָד כַּבֵּיצָה: 5.3 סְאָה תְרוּמָה טְהוֹרָה שֶׁנָּפְלָה לְמֵאָה חֻלִּין טְמֵאִין, תַּעֲלֶה וְתֵאָכֵל נִקּוּדִים אוֹ קְלָיוֹת, אוֹ תִלּוֹשׁ בְּמֵי פֵרוֹת, אוֹ תִתְחַלֵּק לְעִסּוֹת, כְּדֵי שֶׁלֹּא יְהֵא בְמָקוֹם אֶחָד כַּבֵּיצָה: 5.4 סְאָה תְרוּמָה טְמֵאָה שֶׁנָּפְלָה לְמֵאָה סְאָה תְרוּמָה טְהוֹרָה, בֵּית שַׁמַּאי אוֹסְרִים, וּבֵית הִלֵּל מַתִּירִין. אָמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּאי, הוֹאִיל וּטְהוֹרָה אֲסוּרָה לְזָרִים וּטְמֵאָה אֲסוּרָה לְכֹהֲנִים, מַה טְּהוֹרָה עוֹלָה, אַף טְמֵאָה תַּעֲלֶה. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, לֹא, אִם הֶעֱלוּ הַחֻלִּין הַקַּלִּין הַמֻּתָּרִין לְזָרִים אֶת הַטְּהוֹרָה, תַּעֲלֶה תְרוּמָה הַחֲמוּרָה הָאֲסוּרָה לְזָרִים אֶת הַטְּמֵאָה. לְאַחַר שֶׁהוֹדוּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, תֵּרוֹם וְתִשָּׂרֵף. וַחֲכָמִים אוֹמְרִים, אָבְדָה בְמִעוּטָהּ:'' None | sup>
5.2 A seah of unclean terumah which fell into a hundred of clean hullin:Rabbi Eliezer says: a seah must be taken out and burnt, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place. 5.3 A seah of clean terumah fell into a hundred of unclean hullin, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place. 5.4 A seah of unclean terumah that falls into one hundred seahs of clean terumah: Bet Shammai prohibits, But Bet Hillel permits. Bet Hillel said to Bet Shammai: since clean terumah is forbidden to non-priests and unclean terumah is forbidden to priests, then just as clean terumah is brought up, so too unclean terumah can be brought up. Bet Shammai answered them: No! If hullin which is treated more leniently in that it is permitted to non-priests allows us to bring up clean terumah that falls into it, does terumah which is more stringent in that it is forbidden to non-priests also allow us to bring up that which is unclean? After Bet Shammai had agreed with Bet Hillel, Rabbi Eliezer said: it should be taken out and burned. But the sages say: it is gone, on account of its being a tiny portion of the whole mixture.'' None |
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50. Mishnah, Toharot, 4.7, 4.11, 7.4, 7.8, 8.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Dog-(food) • Purity (see also Food laws) • food, forbidden • food, im/purity of • food, im/purity of, usability, role of in purity system
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 86, 172, 201; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 39; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 64; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 124, 126, 127
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4.11 סְפֵק יָדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. סְפֵק רְשׁוּת הָרַבִּים, טָהוֹר. סְפֵק דִּבְרֵי סוֹפְרִים, אָכַל אֳכָלִים טְמֵאִים, שָׁתָה מַשְׁקִים טְמֵאִים, בָּא רֹאשׁוֹ וְרֻבּוֹ בְמַיִם שְׁאוּבִין, אוֹ שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְרֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִים, סְפֵקוֹ טָהוֹר. אֲבָל דָּבָר שֶׁהוּא אַב הַטֻּמְאָה וְהוּא מִדִּבְרֵי סוֹפְרִים, סְפֵקוֹ טָמֵא:
7.4 אֵשֶׁת חָבֵר שֶׁהִנִּיחָה לְאֵשֶׁת עַם הָאָרֶץ טוֹחֶנֶת בְּתוֹךְ בֵּיתָהּ, פָּסְקָה הָרֵחַיִם, הַבַּיִת טָמֵא. לֹא פָסְקָה הָרֵחַיִם, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהִיא יְכוֹלָה לִפְשֹׁט אֶת יָדָהּ וְלִגָּע. הָיוּ שְׁתַּיִם, בֵּין כָּךְ וּבֵין כָּךְ, הַבַּיִת טָמֵא, שֶׁאַחַת טוֹחֶנֶת וְאַחַת מְשַׁמֶּשֶׁת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהֵן יְכוֹלִין לִפְשֹׁט אֶת יָדָן וְלִגָּע:
8.6 כְּלָל אָמְרוּ בַטָּהֳרוֹת, כֹּל הַמְיֻחָד לְאֹכֶל אָדָם, טָמֵא, עַד שֶׁיִּפָּסֵל מֵאֹכֶל הַכֶּלֶב. וְכֹל שֶׁאֵינוֹ מְיֻחָד לְאֹכֶל אָדָם, טָהוֹר, עַד שֶׁיְּיַחֲדֶנּוּ לְאָדָם. כֵּיצַד. גּוֹזָל שֶׁנָּפַל לְגַת וְחִשַּׁב עָלָיו לְהַעֲלוֹתוֹ לְנָכְרִי, טָמֵא. לְכֶלֶב, טָהוֹר. רַבִּי יוֹחָנָן בֶּן נוּרִי מְטַמֵּא. חִשַּׁב עָלָיו חֵרֵשׁ, שׁוֹטֶה וְקָטָן, טָהוֹר. אִם הֶעֱלָהוּ, טָמֵא, שֶׁיֵּשׁ לָהֶן מַעֲשֶׂה וְאֵין לָהֶן מַחֲשָׁבָה:' ' None | sup>
4.11 "If there is doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean.\\" \\"Any doubt that arose in a public domain is deemed clean. \\"A condition of doubt concerning an ordice of the scribes\\": For instance, he is uncertain whether he ate unclean food or drank unclean liquids, whether he immersed his head and the greater part of his body in drawn water, or whether there fell on his head and the greater part of his body three log of drawn water, such a condition of doubt is deemed clean. But if a condition of doubt arose concerning a father of uncleanness even though it was only rabbinical, it is deemed unclean.
7.4 If the wife of a haver left the wife of an am haaretz grinding grain in her house, if the handmill stopped turning, the house is unclean. But if the handmill did not stop turning, that part of the house which she can stretch out her hand and touch is unclean. If there were two women, the house is unclean in either case, since while the one is grinding, the other can go about touching, the words of Meir. But the sages say: the only part that is unclean is where she can stretch out her hand and touch it.
8.6 They said a general rule with regard to clean food: whatever is designated as food for human consumption is susceptible to uncleanness unless it is rendered unfit to be food for a dog; And whatever is not designated as food for human consumption is not susceptible to uncleanness unless it is designated for human consumption. How so? If a pigeon fell into a wine-press and one intended to pick it out for an idolater, it becomes susceptible to uncleanness; but if he intended it for a dog it is not susceptible to uncleanness. Rabbi Yoha ben Nuri rules that it is susceptible to uncleanness. If a deaf mute, one not of sound senses or a minor intended it as food, it remains insusceptible. But if they picked it up it becomes susceptible; since only an act of theirs is effective while their intention is of no consequence.' ' None |
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51. Mishnah, Zavim, 5.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Food laws • Purity (see also Food laws)
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 14, 15, 17
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5.12 אֵלּוּ פוֹסְלִים אֶת הַתְּרוּמָה. הָאוֹכֵל אֹכֶל רִאשׁוֹן, וְהָאוֹכֵל אֹכֶל שֵׁנִי, וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין, וְהַבָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִין, וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְהַסֵּפֶר, וְהַיָּדַיִם, וּטְבוּל יוֹם, וְהָאֳכָלִים וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים:'' None | sup>
5.12 The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll of Holy Scriptures, And unwashed hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.'' None |
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52. New Testament, 1 Peter, 4.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food • popular culture See reception history, and food
Found in books: Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 3; Wilson (2012), The Sentences of Sextus, 219
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4.6 εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι.'' None | sup>
4.6 For to this end was the gospel preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit. '' None |
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53. New Testament, 1 Corinthians, 1, 1.18, 1.26, 2, 3, 3.2, 3.3, 4, 5.9, 5.11, 7.1, 7.10, 7.15, 8, 8.1, 8.1-11.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.13, 9.14, 9.15, 10, 10.3, 10.4, 10.9, 10.10, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.23-11.1, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 11, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 15, 15.28, 15.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Angels, Food of • Aristeas, Letter of, Food laws • Christianity, food • Christianity, solid food • Food • Food (dietary) laws, kashrut • Food, Angelic • Food, Gentile • Food, Heavenly • Idols, Food sacrificed to • Idols, food offered to • Paul, apostle, food • Paul, apostle, solid food • Purity (see also Food laws) • Seeds, Food (sustece), for • Zacharias, on food-chain problem • bread, as food • breast milk, food • children, food consumption • demons and food • food • food laws • food supply • food supply, offices, officials • food, culture • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of offered to idols • food, sacrificial • idol food • idols, food sacrificed to • solid food • solid food, weaning • spiritual food • spiritual food, Armenian translations • spiritual food, not made of “spirit” • spiritual food, reference by Paul • women, food consumption
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 125, 126, 127, 128; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 397, 398, 404; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 68, 69, 70, 79, 206, 221, 222; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 33, 34, 35, 36, 37, 38, 39, 43, 44, 74; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 265, 266; Levison (2023), The Greek Life of Adam and Eve. 1042; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127, 163; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 133; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68, 152, 153, 154, 155, 156, 157, 158; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 4, 6, 14, 18, 20, 66, 70, 71, 73, 74, 76, 77, 92, 97, 100, 103, 122, 123, 130, 136, 169, 186, 187; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 76; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 47; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 303, 304, 305, 310, 314, 319; Stuckenbruck (2007), 1 Enoch 91-108, 723; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 27, 131, 135, 285, 404, 453, 593; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 131, 161, 166, 184
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1.
1
8 Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν.
1.
26 Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς·
3.
2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε.
3.
3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
5.
9 Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις, 5.
1
1 νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν. 7.
1 Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· 7.
10 Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.
15 εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός.
8.
1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
8.
2 ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
8.
3 εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ αὐτοῦ.
8.
4 Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς.
8.5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί,
8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
8.7 τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται.
8.
8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν.
8.
9 βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.
8.
10 ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλίῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν;
8.
1
1 ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν.
8.
1
2 οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς Χριστὸν ἁμαρτάνετε.
8.
1
3 διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω.
9.
1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ;
9.
2 εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμί, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ.
9.
3 Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη.
9.
4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν;
9.5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;'
9.
1
3 οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται;
9.
1
4 οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν.
9.
15 ἐγὼ δὲ οὐ κέχρημαι οὐδενὶ τούτων. Οὐκ ἔγραψα δὲ ταῦτα ἵνα οὕτως γένηται ἐν ἐμοί, καλὸν γάρ μοι μᾶλλον ἀποθανεῖν ἢ - τὸ καύχημά μου οὐδεὶς κενώσει.
10.
3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον
10.
4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός·
10.
9 μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
10.
10 μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10.
1
4 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10.
15 ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
10.
16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν;
10.
17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
10.
1
8 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;
10.
1
9 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν;
10.
20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
10.
2
1 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων.
10.
2
2 ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει.
10.
2
3 πάντα ἔξεστιν· ἀλλʼ οὐ πάντα οἰκοδομεῖ.
10.
2
4 μηδεὶς τὸ ἑαυτοῦ ζητείτω ἀλλὰ τὸ τοῦ ἑτέρου.
10.
25 Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν,
10.
26 τοῦ κυρίουγὰρἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.
10.
27 εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·
10.
2
8 ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν·
10.
2
9 συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
10.
30 εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;
10.
3
1 Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.
10.
3
2 ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,
10.
3
3 καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.
1
1.
17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε.
1
1.
1
8 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω.
1
1.
1
9 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν.
1
1.
20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν,
1
1.
2
1 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει.
1
1.
2
2 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ.
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1.
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3 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν
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4 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων
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25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.
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26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.
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27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου.
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8 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω·
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9 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα.
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30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί.
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1 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·
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2 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν.
1
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3 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε.
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4 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
15.
2
8 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.
15.
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4 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. ' None | sup>
1.
1
8 For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God.
1.
26 For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble;
3.
2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "
3.
3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" "
5.
9 I wrote to you in my letter to have no company with sexual sinners; 5.
1
1 But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person." '7.
1 Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.
10 But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.
15 Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace.
8.
1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.' "
8.
2 But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know." 8.
3 But if anyone loves God, the same is known by him.
8.
4 Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one.
8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;"
8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "
8.7 However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled." "
8.
8 But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter."
8.
9 But be careful that by no means does this liberty ofyours become a stumbling block to the weak.' "
8.
10 For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols?" 8.
1
1 And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died.
8.
1
2 Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ.' "
8.
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3 Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble." "
9.
1 Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord?" "
9.
2 If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord.
9.
3 My defense to those who examine me isthis.
9.
4 Have we no right to eat and to drink?
9.5 Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?'
9.
1
3 Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?" 9.
1
4 Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.' "
9.
15 But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void."
10.
3 andall ate the same spiritual food;
10.
4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ.
10.
9 Neither let us test the Lord, as some of them tested, andperished by the serpents.' "
10.
10 Neither grumble, as some of them alsogrumbled, and perished by the destroyer.
10.
1
4 Therefore, my beloved, flee fromidolatry.
10.
15 I speak as to wise men. Judge what I say.' "
10.
16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?"
10.
17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
10.
1
8 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?"
10.
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9 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "
10.
20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "
10.
2
1 You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons."
10.
2
2 Or do we provoke the Lord to jealousy? Are we strongerthan he?
10.
2
3 "All things are lawful for me," but not all things areprofitable. "All things are lawful for me," but not all things buildup.' "
10.
2
4 Let no one seek his own, but each one his neighbor's good."
10.
25 Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience,
10.
26 for "the earth is the Lord\'s, andits fullness."' "
10.
27 But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience."
10.
2
8 But ifanyone says to you, "This was offered to idols," don\'t eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord\'s, and all its fullness."' "
10.
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9 Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience?"
10.
30 If I partake with thankfulness, why am Idenounced for that for which I give thanks?
10.
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1 Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God.
10.
3
2 Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;
10.
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3 even as I also please all men in allthings, not seeking my own profit, but the profit of the many, thatthey may be saved.
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17 But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." 1
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8 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it.
1
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1
9 For there also mustbe factions among you, that those who are approved may be revealedamong you.' "
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20 When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." 1
1.
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1 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "
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2 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." 1
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2
3 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread.
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4 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme."
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25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "
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26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "
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27 Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." 1
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8 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "
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9 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." 1
1.
30 For this cause many among you are weakand sickly, and not a few sleep.' "
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1 For if we discerned ourselves,we wouldn't be judged." 1
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2 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world.
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3 Therefore, my brothers, when you come together to eat, wait one foranother.
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4 But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.
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8 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
15.
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4 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.' "' None |
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54. New Testament, 1 Thessalonians, 1.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food • food laws • idols, food sacrificed to
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 131; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127
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1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ,'' None | sup>
1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, '' None |
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55. New Testament, 1 Timothy, 5.10, 6.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Purity (see also Food laws) • food • food/dietary laws • women, food consumption
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 56; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 125; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 270
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5.10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν.
6.8 ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.'' None | sup>
5.10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. " 6.8 But having food and clothing, we will be content with that. '" None |
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56. New Testament, Acts, 10.4, 10.9-10.16, 10.23, 10.28-10.29, 10.36, 15.5, 15.21, 15.29, 16.34, 21.20, 21.25, 21.28, 27.35 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Food (dietary) laws, kashrut • Food laws • Food laws, abolition, eschatological • Food laws, distinguishing species • Food laws, eating without discrimination • Food laws, permitted and non-permitted food • Food laws, permitted and non-permitted species • Food, Abundance • Food, Consumption of • Idols, food offered to • Impure food • Purity (see also Food laws) • bread, as food • food • food, eating and drinking • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of in the Gospels • food, impurity of offered to idols • food, sacrificial • idolatry, food sacrificed to idols • women, food consumption
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 397, 399; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66, 70, 71, 89, 199; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27, 74; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 69; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 48, 65, 67, 70, 74, 77, 78, 80, 84, 85, 332, 339; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 79; Stuckenbruck (2007), 1 Enoch 91-108, 298; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 208; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 133, 134, 168, 479, 570, 593
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10.4 ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν Τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ·
10.9 Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.10 ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.11 καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 10.12 ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. 10.13 καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14 ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. 10.15 καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.16 τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν.
10.23 εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθαν αὐτῷ.
10.28 ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον· 10.29 διὸ καὶ ἀναντιρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν τίνι λόγῳ μετεπέμψασθέ με.
10.36 τὸν λόγον ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος.
15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως.
15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.
16.34 ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.
21.20 οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπάν τε αὐτῷ Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·
21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.
21.28 κράζοντες Ἄνδρες Ἰσραηλεῖται, βοηθεῖτε· οὗτός ἐστιν ὁ ἄνθρωπος ὁ κατὰ τοῦ λαοῦ καὶ τοῦ νόμου καὶ τοῦ τόπου τούτου πάντας πανταχῇ διδάσκων, ἔτι τε καὶ Ἕλληνας εἰσήγαγεν εἰς τὸ ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον.
27.35 εἴπας δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησεν τῷ θεῷ ἐνώπιον πάντων καὶ κλάσας ἤρξατο ἐσθίειν.' ' None | sup>
10.4 He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God.
10.9 Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10 He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11 He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12 in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13 A voice came to him, "Rise, Peter, kill and eat!" 10.14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15 A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16 This was done three times, and immediately the vessel was received up into heaven.
10.23 So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him.
10.28 He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn\'t call any man unholy or unclean. 10.29 Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me?"
10.36 The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all --
15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses."
15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
16.34 He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
21.20 They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.
21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."
21.28 crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place!"
27.35 When he had said this, and had taken bread, he gave thanks to God in the presence of all, and he broke it, and began to eat. ' ' None |
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57. New Testament, Apocalypse, 2.14, 2.17, 2.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food (dietary) laws, kashrut • Food, Angelic • Food, Gentile • Food, Heavenly • Idol-Food • Idols, food offered to • demons and food • food laws • food, impurity of and demonology • food, impurity of in second- and third-century sources • food, impurity of offered to idols • idolatry, food sacrificed to idols • idols, food sacrificed to
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 74, 211; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 41, 44, 50, 69, 135, 136; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127, 137; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 202; Stuckenbruck (2007), 1 Enoch 91-108, 723; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
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2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·
2.17 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων.
2.20 ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.' ' None | sup>
2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
2.17 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
2.20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.' ' None |
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58. New Testament, Colossians, 2.5, 2.8-2.12, 2.15-2.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Epistle of Barnabas, and food laws • Food laws • Idol-Food • Idols, Food sacrificed to • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of offered to idols
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 281; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 68, 86, 87; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 205; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 178, 179
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2.5 εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμί, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν.
2.8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.9 ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 2.11 ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·
2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16 Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17 ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ.'' None | sup>
2.5 For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. ' "
2.8 Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " '2.9 For in him all the fullness of the Godhead dwells bodily, 2.10 and in him you are made full, who is the head of all principality and power; 2.11 in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12 having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16 Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, ' "2.17 which are a shadow of the things to come; but the body is Christ's. "' None |
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59. New Testament, Galatians, 2.11-2.14, 5.16-5.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food laws, permitted and non-permitted species • Idols, food offered to • Purity (see also Food laws) • food, impurity of according to Paul • food, impurity of in second- and third-century sources • idol food
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 62, 85; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 24, 267; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 109, 131, 570; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 166
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2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;
5.16 Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18 εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον.' ' None | sup>
2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? ' "
5.16 But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. " '5.17 For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18 But if you are led by theSpirit, you are not under the law. ' ' None |
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60. New Testament, Hebrews, 5.12-5.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food, Angelic • Food, Gentile • Food, Heavenly • Paul, apostle, solid food • solid food • transformation, food
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 130, 187, 254; Stuckenbruck (2007), 1 Enoch 91-108, 723
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5.12 καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13 πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.'' None | sup>
5.12 For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13 For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. '' None |
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61. New Testament, Romans, 2.28-2.29, 6.4-6.5, 8.2-8.9, 12.1, 14.1-14.2, 14.6, 14.13-14.15, 14.20-14.21, 14.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristeas, Letter of, Food laws • Food (dietary) laws, kashrut • Food laws, eating without discrimination • Food laws, permitted and non-permitted species • Idol-Food • Idols, food offered to • Paul, apostle, solid food • Purity (see also Food laws) • bread, as food • food • food laws • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of in the Gospels • food, impurity of offered to idols • food/dietary laws • idol food • idols, food sacrificed to • solid food
Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 62, 63, 65, 69, 79, 85, 221; Keener(2005), First-Second Corinthians, 75; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127, 129, 163, 196; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 9, 78, 80; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 130; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 164, 165, 166, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 196, 210, 220; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 15, 131, 133, 135, 353, 364; Wilson (2012), The Sentences of Sextus, 147; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 286
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2.28 οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29 ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ.
6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
8.2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7 διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8 οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.
12.1 Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν·
14.1 Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. 14.2 ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει.
14.6 ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ. καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ.
14.13 Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον.
14.14 οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.
14.15 εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν.
14.20 μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ. πάντα μὲν καθαρά, ἀλλὰ κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι. 14.21 καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει·
14.23 ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.' ' None | sup>
2.28 For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29 but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection;
8.2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " '8.4 that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "8.7 because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " "8.8 Those who are in the flesh can't please God. " "8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " 12.1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
14.1 Now receive one who is weak in faith, but not for disputes over opinions. 14.2 One man has faith to eat all things, but he who is weak eats only vegetables. ' "
14.6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. " "
14.13 Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. " 14.14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. ' "
14.15 Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. " "
14.20 Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. " '14.21 It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. ' "
14.23 But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin. " ' None |
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62. New Testament, Titus, 1.12-1.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food • food, impurity of in second- and third-century sources
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79; Wilson (2012), The Sentences of Sextus, 408
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1.12 εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως,'' None | sup>
1.12 One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, '' None |
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63. New Testament, John, 1.1, 6.13, 6.32-6.35, 21.1-21.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food • bread, as food • food • food and drink, and literary status • food imagery • women, food consumption
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 73; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 82, 83; Grove (2021), Augustine on Memory, 124, 125; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182, 259; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 47
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
6.13 συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν.
6.32 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν· 6.33 ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. 6.34 εἶπον οὖν πρὸς αὐτόν Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον. 6.35 εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 2
1.1 ΜΕΤΑ ΤΑΥΤΑ ἐφανέρωσεν ἑαυτὸν πάλιν Ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος· ἐφανέρωσεν δὲ οὕτως. 21.2 Ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. 21.3 λέγει αὐτοῖς Σίμων Πέτρος Ὑπάγω ἁλιεύειν· λέγουσιν αὐτῷ Ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. ἐξῆλθαν καὶ ἐνέβησαν εἰς τὸ πλοῖον, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν. 21.4 πρωίας δὲ ἤδη γινομένης ἔστη Ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστίν. 21.5 λέγει οὖν αὐτοῖς Ἰησοῦς Παιδία, μή τι προσφάγιον ἔχετε; 21.6 ἀπεκρίθησαν αὐτῷ Οὔ. ὁ δὲ εἶπεν αὐτοῖς Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. ἔβαλον οὖν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν ἰχθύων. 21.7 λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς τῷ Πέτρῳ Ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν· 21.8 οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων. 21.9 Ὡς οὖν ἀπέβησαν εἰς τὴν γῆν βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον. 2
1.10 λέγει αὐτοῖς ὁ Ἰησοῦς Ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν. 2
1.11 ἀνέβη οὖν Σίμων Πέτρος καὶ εἵλκυσεν τὸ δίκτυον εἰς τὴν γῆν μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον.' ' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God.
6.13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.
6.32 Jesus therefore said to them, "Most assuredly, I tell you, it wasn\'t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33 For the bread of God is that which comes down out of heaven, and gives life to the world." 6.34 They said therefore to him, "Lord, always give us this bread." 6.35 Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 2
1.1 After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2 Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3 Simon Peter said to them, "I\'m going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. ' "21.4 But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. " '21.5 Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No." 21.6 He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren\'t able to draw it in for the multitude of fish. 21.7 That disciple therefore whom Jesus loved said to Peter, "It\'s the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8 But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9 So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 2
1.10 Jesus said to them, "Bring some of the fish which you have just caught."' "2
1.11 Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. " ' None |
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64. New Testament, Luke, 6.36, 9.17, 10.7, 22.21, 24.13-24.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food laws, permitted and non-permitted species • Idols, food offered to • bread, as food • food • food, sacrificial • metaphors, of reading as food • reading and meditation, food, reading as metaphor for • spiritual food and drink • women, food consumption
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 397, 404; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27, 74; Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 116; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 73, 101; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 9; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 256; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
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6.36 Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν·
9.17 καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα.
10.7 ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν.
22.21 πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετʼ ἐμοῦ ἐπὶ τῆς τραπέζης·
24.13 Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14 καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15 καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν καὶ αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16 οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17 εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18 ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19 καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20 ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21 ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22 ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23 καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24 καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28 Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29 καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30 Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31 αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32 καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33 Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34 λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35 καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.'' None | sup>
6.36 Therefore be merciful, Even as your Father is also merciful.
9.17 They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. ' "
10.7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. " 22.21 But behold, the hand of him who betrays me is with me on the table.
24.13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14 They talked with each other about all of these things which had happened. 24.15 It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16 But their eyes were kept from recognizing him. 24.17 He said to them, "What are you talking about as you walk, and are sad?" 24.18 One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn\'t know the things which have happened there in these days?" 24.19 He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22 Also, certain women of our company amazed us, having arrived early at the tomb; ' "24.23 and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. " '24.24 Some of us went to the tomb, and found it just like the women had said, but they didn\'t see him." 24.25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28 They drew near to the village, where they were going, and he acted like he would go further. 24.29 They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30 It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31 Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32 They said one to another, "Weren\'t our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33 Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34 saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. '' None |
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65. New Testament, Mark, 6.43, 7.1-7.23, 7.28, 10.9, 10.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food (dietary) laws, kashrut • Food laws • Food laws, eating without discrimination • Food laws, permitted and non-permitted species • Idols, food offered to • Purity (see also Food laws) • Purity, impurity, defilement, cleansing, ritual purity, food • Seeds, Food (sustece), for • Therapeutae,food and clothing of members • food • food, im/purity of • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of offered to idols • women, food consumption
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 31, 57; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 63, 68, 80, 89; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27, 74; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 67, 68, 74; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 73; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 58; Levison (2023), The Greek Life of Adam and Eve. 1042; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59, 77, 80; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 125, 126, 131, 133, 285, 519
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6.43 καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων.
7.1 Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3 —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4 καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5 —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6 ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8 ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9 καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε·
7.10 Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·
7.11 ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7.12 οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί,
7.13 ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
7.14 Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε.
7.15 οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
7.16
7.17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
7.18 καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7.19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20 ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22 μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23 πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
7.28 ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων.
10.9 ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
10.12 καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται.'' None | sup>
6.43 They took up twelve baskets full of broken pieces and also of the fish.
7.1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. ' "7.3 (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. " "7.4 They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) " '7.5 The Pharisees and the scribes asked him, "Why don\'t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6 He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, \'This people honors me with their lips, But their heart is far from me. ' "7.7 But in vain do they worship me, Teaching as doctrines the commandments of men.' " '7.8 "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9 He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. ' "
7.10 For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " 7.11 But you say, \'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"\ 7.12 then you no longer allow him to do anything for his father or his mother,
7.13 making void the word of God by your tradition, which you have handed down. You do many things like this."
7.14 He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.
7.15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.
7.16 If anyone has ears to hear, let him hear!"
7.17 When he had entered into a house away from the multitude, his disciples asked him about the parable.
7.18 He said to them, "Are you thus without understanding also? Don\'t you perceive that whatever goes into the man from outside can\'t defile him,
7.19 because it doesn\'t go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20 He said, "That which proceeds out of the man, that defiles the man. 7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23 All these evil things come from within, and defile the man."
7.28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs."
10.9 What therefore God has joined together, let no man separate."
10.12 If a woman herself divorces her husband, and marries another, she commits adultery."'' None |
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66. New Testament, Matthew, 5.5, 5.21-5.48, 6.16-6.18, 6.33, 7.6, 7.27, 14.16-14.21, 15.1-15.20, 15.37, 15.39, 19.6, 25.31-25.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food • Food (dietary) laws, kashrut • Food laws • Food ration • Idols, food offered to • Purity (see also Food laws) • Seeds, Food (sustece), for • Slaves, Food Allowance • bread, as food • food • food imagery • food laws • food, for Sabbath • food, impurity of in second- and third-century sources • food, impurity of in the Gospels • food, impurity of offered to idols • metaphors, of reading as food • reading and meditation, food, reading as metaphor for • spiritual food and drink • travel, accommodation and food • washing of food • women, food consumption
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398, 399; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 593; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 80, 221; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 27; Champion (2022), Dorotheus of Gaza and Ascetic Education, 115, 116; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 67; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 73, 77, 101; Grove (2021), Augustine on Memory, 122, 123, 124, 125, 126, 127, 140; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 115; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 110; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 131, 132, 139, 261; Levison (2023), The Greek Life of Adam and Eve. 1042; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 76; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 256; Schiffman (1983), Testimony and the Penal Code, 109; Stuckenbruck (2007), 1 Enoch 91-108, 253; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 25, 134, 285, 519; Wilson (2012), The Sentences of Sextus, 147
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5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.
5.21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23 ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24 ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30 καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται. 5.33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35 μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37 ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38 Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39 Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48 Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν.
6.16 Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17 σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι.
6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
7.6 Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς.
7.27 καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.
14.16 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν. 14.17 οἱ δὲ λέγουσιν αὐτῷ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. 14.18 ὁ δὲ εἶπεν Φέρετέ μοι ὧδε αὐτούς. 14.19 καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 14.20 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις. 14.21 οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων.
15.1 Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2 Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4 ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 1
5.5 ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6 οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7 ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8 Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
15.10 Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε·
15.11 οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον.
15.12 Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν;
15.13 ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται.
15.14 ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
15.15 Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραβολήν.
15.16 ὁ δὲ εἶπεν Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε;
15.17 οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται;
15.18 τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον.
15.19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 15.20 ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον.
15.37 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν ἑπτὰ σφυρίδας πλήρεις.
15.39 Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, καὶ ἦλθεν εἰς τὰ ὅρια Μαγαδάν.
19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
25.31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 25.32 καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 25.33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 25.34 τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου·'' None | sup>
5.5 Blessed are the gentle, For they shall inherit the earth.
5.21 "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " '5.23 "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30 If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33 "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ "5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " '5.35 nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. ' "5.36 Neither shall you swear by your head, for you can't make one hair white or black. " "5.37 But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. " '5.38 "You have heard that it was said, \'An eye for an eye, and a tooth for a tooth.\ "5.39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '5.40 If anyone sues you to take away your coat, let him have your cloak also. 5.41 Whoever compels you to go one mile, go with him two. ' "5.42 Give to him who asks you, and don't turn away him who desires to borrow from you. " '5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? " '5.48 Therefore you shall be perfect, just as your Father in heaven is perfect.
6.16 "Moreover when you fast, don\'t be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17 But you, when you fast, anoint your head, and wash your face; 6.18 so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. ' "
6.33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. " 7.6 "Don\'t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.
7.27 The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall."
14.16 But Jesus said to them, "They don\'t need to go away. You give them something to eat." 14.17 They told him, "We only have here five loaves and two fish." 14.18 He said, "Bring them here to me." 14.19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20 They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21 Those who ate were about five thousand men, besides women and children.
15.1 Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2 "Why do your disciples disobey the tradition of the elders? For they don\'t wash their hands when they eat bread." 15.3 He answered them, "Why do you also disobey the commandment of God because of your tradition? ' "15.4 For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' " '1
5.5 But you say, \'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God,"' "15.6 he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. " '15.7 You hypocrites! Well did Isaiah prophesy of you, saying, ' "15.8 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. " '15.9 And in vain do they worship me, Teaching as doctrine rules made by men.\'"
15.10 He summoned the multitude, and said to them, "Hear, and understand.
15.11 That which enters into the mouth doesn\'t defile the man; but that which proceeds out of the mouth, this defiles the man."
15.12 Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?"
15.13 But he answered, "Every plant which my heavenly Father didn\'t plant will be uprooted.
15.14 Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit."
15.15 Peter answered him, "Explain the parable to us."
15.16 So Jesus said, "Do you also still not understand? ' "
15.17 Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? " 15.18 But the things which proceed out of the mouth come out of the heart, and they defile the man.
15.19 For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20 These are the things which defile the man; but to eat with unwashed hands doesn\'t defile the man."
15.37 They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over.
15.39 Then he sent away the multitudes, got into the boat, and came into the borders of Magdala.
19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart."
25.31 "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32 Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33 He will set the sheep on his right hand, but the goats on the left. ' "25.34 Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; "' None |
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67. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • Food • Food laws • Purity (see also Food laws) • food, and social status • food, for Passover
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 212, 218, 219, 222; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 212; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 96; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 116, 164, 246; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 164, 168, 171
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68. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dog-(food) • Purity (see also Food laws)
Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 164; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 118
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69. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Food laws • Pure food, removal from • Purity (see also Food laws) • food, im/purity of
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 172, 200; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 74; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 184, 185, 186, 187, 191; Schiffman (1983), Testimony and the Penal Code, 82; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 647
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70. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • food
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 263; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 99, 116, 132
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71. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • Food • Food (dietary) laws, kashrut • Purity (see also Food laws)
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 68; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 32, 116, 132; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 123
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72. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • food • food, and social status
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 30, 69, 116, 132; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 116, 132
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73. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Food laws • Purity (see also Food laws) • menstruants/niddah, food preparation
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 401; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 126
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74. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Animals’ food • Dog-(food) • Purity (see also Food laws)
Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 116; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 168, 171
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75. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • food
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 5; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 122
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76. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food, Angelic • Food, Drought • Food, Gentile • Food, Heavenly • Food, Hunger • Seeds, Food (sustece), for • beasts, the, as food
Found in books: Levison (2023), The Greek Life of Adam and Eve. 930; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 130, 138; Stuckenbruck (2007), 1 Enoch 91-108, 461, 723
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77. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Food laws • Idols, food offered to • food, impurity of according to Paul
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 62; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 215; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 65; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479
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78. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • children, food consumption • food
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 44; Wilson (2012), The Sentences of Sextus, 330
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79. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food • food laws • food, for Sabbath
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 93; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 123
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80. None, None, nan (1st cent. CE - 5th cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food, Angelic • Food, Gentile • Food, Heavenly • Seeds, Food (sustece), for
Found in books: Levison (2023), The Greek Life of Adam and Eve. 756; Stuckenbruck (2007), 1 Enoch 91-108, 723
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81. Anon., Genesis Rabba, 11.4, 48.14 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Food • Purity (see also Food laws) • food
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 129; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 188; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 170; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170
sup>
11.4 רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי אָמַר, מִפְּנֵי אִיסְטְנִיסִים בֵּרְכוֹ בְּמַטְעַמִּים. רַבֵּנוּ עָשָׂה סְעוּדָה לְאַנְטוֹנִינוּס בְּשַׁבָּת, הֵבִיא לְפָנָיו תַּבְשִׁילִין שֶׁל צוֹנֵן אָכַל מֵהֶם וְעָרַב לוֹ, עָשָׂה לוֹ סְעוּדָה בַּחוֹל הֵבִיא לְפָנָיו תַּבְשִׁילִין רוֹתְחִין, אָמַר לוֹ אוֹתָן עָרְבוּ לִי יוֹתֵר מֵאֵלּוּ. אָמַר לוֹ תֶּבֶל אֶחָד הֵן חֲסֵרִין. אָמַר לוֹ וְכִי יֵשׁ קֵילָרִין שֶׁל מֶלֶךְ חָסֵר כְּלוּם, אָמַר לוֹ שַׁבָּת הֵן חֲסֵרִין, אִית לָךְ שַׁבָּת. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שַׁיְלֵיהּ לְרַבִּי, אָמַר לוֹ בְּנֵי בָּבֶל בִּזְכוּת מָה הֵן חַיִּים, אָמַר לוֹ בִּזְכוּת הַתּוֹרָה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת מַעַשְׂרוֹת. וְאַנְשֵׁי חוּצָה לָאָרֶץ בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת שֶׁהֵן מְכַבְּדִין אֶת הַשַּׁבָּתוֹת וְיָמִים טוֹבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא פַּעַם אַחַת זִמְנַנִי אָדָם אֶחָד בְּלוּדְקִיָא וְהֵבִיא לְפָנֵינוּ דְּיוֹסְקוּס אֶחָד טָעוּן בְּי"ו מוֹטוֹת, וּבוֹ מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, וְתִינוֹק אֶחָד הָיָה יוֹשֵׁב בְּאֶמְצָעִיתוֹ, וְהָיָה מַכְרִיז וְאוֹמֵר (תהלים כד, א): לַה\' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְישְׁבֵי בָהּ, כָּל כָּךְ לָמָּה שֶׁלֹא תָּזוּחַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת עָלָיו. אָמַרְתִּי לוֹ בְּנִי מֵהֵיכָן זָכִיתָ לְכָל הַכָּבוֹד הַזֶּה. אָמַר לִי, טַבָּח הָיִיתִי, וְכָל בְּהֵמָה יָפָה שֶׁהָיִיתִי רוֹאֶה כָּל יְמוֹת הַשַּׁבָּת הָיִיתִי מַפְרִישָׁהּ לְשַׁבָּת. וְאָמַרְתִּי לוֹ לֹא עַל מַגָּן זָכִיתָ. אָמַר רַבִּי תַּנְחוּמָא, עוֹבָדָא הֲוָה בְּרוֹמִי בַּעֲרוֹבַת צוֹמָא רַבָּה, וַהֲוָה תַּמָּן חַד חַיָּט וַאֲזַל דְּיִזְדַּבַּן לֵיהּ חַד נוּן, אִשְׁתְּכַח הוּא וְטַלְיָא דְּאִיפַּרְכוֹס קָיְימִין עִילָוֵיהּ, הֲוָה הָדֵין מַסֵּיק לֵיהּ בְּטִימֵי וְהָדֵין מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּינָרִין, וּנְסָבֵא הַהוּא חַיָּטָא. בְּעָנָתָא דַּאֲרִיסְטוֹן אֲמַר אִיפַּרְכוֹס לְטַלְיָה לָמָּה לָא אַיְתֵית לִי נוּן. אֲמַר לֵיהּ, מָרִי מָה לִכְפֹּר מִינָךְ, אֲזַלִּית וְלָא הֲוָה תַּמָּן אֶלָּא חַד נוּן, וְאִשְׁתְּכָחִית אֲנָא וְחַד יְהוּדָאי קָיְימִין עִילָוֵיהּ, וַהֲוָה הוּא מַסֵּיק לֵיהּ בְּטִימֵי וַאֲנָא מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּנָּרִין, מָה הֲוַת בְּעָא דְּנַיְיתָא לָךְ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין, אֶתְמְהָא. אֲמַר לֵיהּ מָאן הוּא, אֲמַר לֵיהּ בַּר נָשׁ פְּלַן, שְׁלַח בַּתְרֵיהּ וַאֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ מָה חֲמֵית חַיָּט יְהוּדָאי דַּאֲכַלְתְּ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין. אֲמַר לֵיהּ מָרִי אִית לָן חַד יוֹם, בְּכָל חוֹבִין דַּאֲנַן עָבְדִין כָּל יוֹמֵי שַׁתָּא, הוּא מְכַפֵּר עֲלֵינַן. וְכַד הוּא אֲתָא לֵית אֲנַן צְרִיכִין לְיַקּוּרֵי יָתֵיהּ. אֲמַר כֵּיוָן שֶׁהֵבֵאתָ רְאָיָה לִדְבָרֶיךָ הֲרֵי אַתָּה פָּטוּר. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הָלַךְ וְקָרַע אוֹתָהּ וְזִמֵּן לוֹ בְּתוֹכָהּ מַרְגָּלִיּוֹת טוֹבָה, וְהָיָה מִתְפַּרְנֵס הֵימֶנָּהּ כָּל יָמָיו.' ' None | sup>
11.4 "...Bless it (the day) with delicacies. Rabbeinu (Rabbi Yehudah/Rebbi) made a feast for Antoninus on the Shabbat. They brought before him prepared foods that were cold. He ate from them and found them very tasty. He (Rebbi) made a feast for him (Antoninus) on a weekday and brought before him steaming foods. He (Antoninus) said to him (Rebbi) those (the cold food on Shabbat) tasted better to me than these (warm foods). He (Rebbi) explained that the warm weekday food was missing a single spice. He (Antoninus) said to him, ‘and is there anything in the king’s treasury that is lacking? He (Rebbi) said that the food was missing Shabbat, Do you have Shabbat?", ' ' None |
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82. Justin, First Apology, 14.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • food
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 164; Wilson (2012), The Sentences of Sextus, 272
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14.2 For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. '' None |
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83. Justin, Dialogue With Trypho, 123.9 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food, Angelic • Food, Heavenly • food • food laws
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 194; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 129; Stuckenbruck (2007), 1 Enoch 91-108, 724; Wilson (2012), The Sentences of Sextus, 96
| sup>57 The Jew objects, why is He said to have eaten, if He be God? Answer of Justin Trypho: (When I was silent.) That Scripture compels us to admit this, is manifest; but there is a matter about which we are deservedly at a loss— namely, about what was said to the effect that the Lord ate what was prepared and placed before him by Abraham; and you would admit this. Justin: It is written that they ate; and if we believe that it is said the three ate, and not the two alone— who were really angels, and are nourished in the heavens, as is evident to us, even though they are not nourished by food similar to that which mortals use—(for, concerning the sustece of manna which supported your fathers in the desert, Scripture speaks thus, that they ate angels' food): if we believe that three ate, then I would say that the Scripture which affirms they ate bears the same meaning as when we would say about fire that it has devoured all things; yet it is not certainly understood that they ate, masticating with teeth and jaws. So that not even here should we be at a loss about anything, if we are acquainted even slightly with figurative modes of expression, and able to rise above them. Trypho: It is possible that the question about the mode of eating may be thus explained: the mode, that is to say, in which it is written, they took and ate what had been prepared by Abraham: so that you may now proceed to explain to us how this God who appeared to Abraham, and is minister to God the Maker of all things, being born of the Virgin, became man, of like passions with all, as you said previously. Justin: Permit me first, Trypho, to collect some other proofs on this head, so that you, by the large number of them, may be persuaded of the truth of it, and thereafter I shall explain what you ask. Trypho: Do as seems good to you; for I shall be thoroughly pleased."
123.9 Ridiculous interpretations of the Jews. Christians are the true Israel Justin: As, therefore, all these latter prophecies refer to Christ and the nations, you should believe that the former refer to Him and them in like manner. For the proselytes have no need of a covet, if, since there is one and the same law imposed on all that are circumcised, the Scripture speaks about them thus: 'And the stranger shall also be joined with them, and shall be joined to the house of Jacob;' Isaiah 14:1 and because the proselyte, who is circumcised that he may have access to the people, becomes like one of themselves, while we who have been deemed worthy to be called a people are yet Gentiles, because we have not been circumcised. Besides, it is ridiculous for you to imagine that the eyes of the proselytes are to be opened while your own are not, and that you be understood as blind and deaf while they are enlightened. And it will be still more ridiculous for you, if you say that the law has been given to the nations, but you have not known it. For you would have stood in awe of God's wrath, and would not have been lawless, wandering sons; being much afraid of hearing God always say, 'Children in whom is no faith. And who are blind, but my servants? And deaf, but they that rule over them? And the servants of God have been made blind. You see often, but have not observed; your ears have been opened, and you have not heard.' Is God's commendation of you honourable? And is God's testimony seemly for His servants? You are not ashamed though you often hear these words. You do not tremble at God's threats, for you are a people foolish and hard-hearted. 'Therefore, behold, I will proceed to remove this people,' says the Lord; 'and I will remove them, and destroy the wisdom of the wise, and hide the understanding of the prudent.' Isaiah 29:14 Deservedly too: for you are neither wise nor prudent, but crafty and unscrupulous; wise only to do evil, but utterly incompetent to know the hidden counsel of God, or the faithful covet of the Lord, or to find out the everlasting paths. 'Therefore, says the Lord, I will raise up to Israel and to Judah the seed of men and the seed of beasts.' Jeremiah 31:27 And by Isaiah He speaks thus concerning another Israel: 'In that day shall there be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of Sabaoth has blessed, saying, blessed shall my people in Egypt and in Assyria be, and Israel my inheritance.' Since then God blesses this people, and calls them Israel, and declares them to be His inheritance, how is it that you repent not of the deception you practise on yourselves, as if you alone were the Israel, and of execrating the people whom God has blessed? For when He speaks to Jerusalem and its environs, He thus added: 'And I will beget men upon you, even my people Israel; and they shall inherit you, and you shall be a possession for them; and you shall be no longer bereaved of them.' Ezekiel 36:12 Trypho: What, then? Are you Israel? And speaks He such things of you? Justin: If, indeed, we had not entered into a lengthy discussion on these topics, I might have doubted whether you ask this question in ignorance; but since we have brought the matter to a conclusion by demonstration and with your assent, I do not believe that you are ignorant of what I have just said, or desire again mere contention, but that you are urging me to exhibit the same proof to these men. And in compliance with the assent expressed in his eyes, I continued: Justin: Again in Isaiah, if you have ears to hear it, God, speaking of Christ in parable, calls Him Jacob and Israel. He speaks thus: 'Jacob is my servant, I will uphold Him; Israel is my elect, I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles. He shall not strive, nor cry, neither shall any one hear His voice in the street: a bruised reed He shall not break, and smoking flax He shall not quench; but He shall bring forth judgment to truth: He shall shine, and shall not be broken till He have set judgment on the earth. And in His name shall the Gentiles trust.' Isaiah 42:1-4 As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begot us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ." "" None |
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84. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Purity (see also Food laws) • consecration, of foodstuffs
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 209; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17
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85. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • food • food, impurity of in second- and third-century sources
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 144
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86. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • food
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 99, 100; Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 161
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87. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Food laws • Purity (see also Food laws)
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 223; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 169, 171
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88. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Angels, Food of • Food, Angelic • Food, Heavenly • food
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 170; Stuckenbruck (2007), 1 Enoch 91-108, 724
| 86b ריבה להן ומעשה נמי בר\' יוחנן בן מתיא שאמר לבנו צא שכור לנו פועלים הלך ופסק להן מזונות וכשבא אצל אביו אמר לו בני אפילו אתה עושה להן כסעודת שלמה בשעתו לא יצאת ידי חובתך עמהן שהן בני אברהם יצחק ויעקב,למימרא דסעודתא דאברהם אבינו עדיפא מדשלמה והכתיב (מלכים א ה, ב) ויהי לחם שלמה ליום אחד שלשים כור סולת וששים כור קמח עשרה בקר בריאים ועשרה בקר רעי ומאה צאן לבד מאיל וצבי ויחמור וברבורים אבוסים ואמר גוריון בן אסטיון משמיה דרב הללו לעמילן של טבחים ור\' יצחק אמר הללו לציקי קדירה,ואמר ר\' יצחק אלף נשים היו לשלמה כל אחת ואחת עשתה לו בביתה כך מאי טעמא זו סבורה שמא אצלי סועד היום וזו סבורה שמא אצלי סועד היום ואילו גבי אברהם כתיב (בראשית יח, ז) ואל הבקר רץ אברהם ויקח בן בקר רך וטוב ואמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה,התם תלתא תורי לתלתא גברי הכא לכל ישראל ויהודה שנאמר (מלכים א ד, כ) יהודה וישראל רבים כחול אשר על (שפת) הים,מאי ברבורים אבוסים אמר רב שאובסים אותן בעל כרחן ושמואל אמר שאבוסים ועומדים מאליהם ורבי יוחנן אמר מביאין תור ממרעיתו בדלא אניס ותרנגולת מאשפתה בדלא אניסא,אמר רבי יוחנן מובחר שבבהמות שור מובחר שבעופות תרנגולת אמר אמימר זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי דלא מציא פסיא קניא,(בראשית יח, ז) ואל הבקר רץ אברהם אמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה ואימא חד כדאמרי אינשי רכיך וטב,א"כ לכתוב רך טוב מאי וטוב ש"מ לדרשה אימא תרי מדטוב לדרשה רך נמי לדרשה,מתיב רבה בר עולא ואיתימא רב הושעיא ואיתימא רב נתן ברבי הושעיא (בראשית יח, ז) ויתן אל הנער וימהר לעשות אותו כל חד וחד יהביה לנער חד (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר אשר עשה ויתן לפניהם דקמא קמא דמטיא אייתי לקמייהו,ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא נראו כמי שאכלו ושתו,אמר רב יהודה אמר רב כל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל מה שעשה אברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח,(בראשית יח, ז) ואל הבקר רץ אברהם (במדבר יא, לא) ורוח נסע מאת ה\' ויקח חמאה וחלב (שמות טז, ד) הנני ממטיר לכם לחם מן השמים,(בראשית יח, ח) והוא עומד עליהם תחת העץ (שמות יז, ו) הנני עומד לפניך שם על הצור וגו\' (בראשית יח, טז) ואברהם הולך עמם לשלחם (שמות יג, כא) וה\' הולך לפניהם יומם,(בראשית יח, ד) יוקח נא מעט מים (שמות יז, ו) והכית בצור ויצאו ממנו מים ושתה העם,ופליגא דר\' חמא בר\' חנינא דאמר ר\' חמא בר\' חנינא וכן תנא דבי רבי ישמעאל בשכר שלשה זכו לשלשה בשכר חמאה וחלב זכו למן בשכר והוא עומד עליהם זכו לעמוד הענן בשכר יוקח נא מעט מים זכו לבארה של מרים,יוקח נא מעט מים ורחצו רגליכם אמר רבי ינאי ברבי ישמעאל אמרו לו וכי בערביים חשדתנו שהם משתחוים לאבק רגליהם כבר יצא ממנו ישמעאל,(בראשית יח, א) וירא אליו ה\' באלוני ממרא והוא יושב פתח האוהל כחום היום מאי כחום היום אמר רבי חמא בר\' חנינא אותו היום יום שלישי של מילה של אברהם היה ובא הקב"ה לשאול באברהם הוציא הקב"ה חמה מנרתיקה כדי שלא יטריח אותו צדיק באורחים,שדריה לאליעזר למיפק לברא נפק ולא אשכח אמר לא מהימנא לך היינו דאמרי תמן לית הימנותא בעבדי נפק איהו חזייה להקדוש ברוך הוא דקאי אבבא היינו דכתיב (בראשית יח, ג) אל נא תעבור מעל עבדך,כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא,מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי דכתיב (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה,מאי שנא לגבי אברהם דכתיב (בראשית יח, ה) כן תעשה כאשר דברת ומאי שנא לגבי לוט דכתיב'' None | 86b he has increased his obligation to them, since if he had meant to give them no more than the accepted amount, he would not have made any stipulation at all. The mishna then continues: And there is also a supporting incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out and hire laborers for us. His son went, hired them, and pledged to provide sustece for them as a term of their employment, without specifying the details. And when he came back to his father and reported what he had done, Rabbi Yoḥa ben Matya said to him: My son, even if you were to prepare a feast for them like that of King Solomon in his time, you would not have fulfilled your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob.,The Gemara asks: Is this to say that the feast of Abraham, our forefather, was superior to that of King Solomon? But isn’t it written: “And Solomon’s provision for one day was thirty measures of fine flour, and sixty measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl” (I\xa0Kings 5:2–3). And Guryon ben Asteyon says in the name of Rav: These measures of flour mentioned in the verse were used merely for the bakers’ well-worked dough la’amilan that was placed in the pot to absorb the steam. And Rabbi Yitzḥak says: These measures of flour were used for meat pudding, a mixture of wine, flour, and leftover meat, in a pot.,And Rabbi Yitzḥak further says: King Solomon had one thousand wives, each one of whom would prepare for him at her home a feast of such proportions. What is the reason that they did this? This wife reasoned: Perhaps he will feast with me today, and that wife reasoned: Perhaps he will feast with me today. But with regard to Abraham, it is written: “And Abraham ran to the herd, and fetched a calf tender and good” (Genesis 18:7), and Rav Yehuda says that Rav says, in explanation of the verse: “A calf” indicates one; the word “tender” means an additional one, i.e., two; “and good” indicates yet another one. This makes a total of three calves, a considerably smaller feast than that of Solomon.,The Gemara answers: There, with regard to Abraham, he prepared three oxen for three people, whereas here, in the case of Solomon, his wives would prepare a feast for the entire realms of Israel and Judah, as it is stated: “Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking and making merry” (I\xa0Kings 4:20). Abraham’s feast was proportionately greater than that of Solomon.,With regard to the verse cited in relation to King Solomon, the Gemara asks: What is the meaning of the term “fatted fowl avusim”? Rav says: It means that they are fed ovsim by force. Shmuel says: It means that they were fattened avusim and maintained on their own accord, i.e., they were naturally fat. Rabbi Yoḥa says: Solomon’s feasts were of fine quality because they would bring from his herd an ox that had never been forced to work, and they would also bring a hen from its coop that had never been forced to lay eggs, and use those for the cuisine.,The Gemara cites a related statement of Rabbi Yoḥa. Rabbi Yoḥa says: The choicest of cattle is the ox. The choicest of fowl is the hen. With regard to the type of hen to which this is referring, Ameimar says: It is a fattened, black hen zagta that is found among the wine vats, which consumes so many grape seeds that it cannot take a step the length of a reed, due to its corpulence.,The Gemara returns to discuss the verse in Genesis: “And Abraham ran to the herd, and fetched a calf tender and good” (Genesis 18:7). Rav Yehuda says that Rav says: “A calf” is one; “tender” indicates an additional one, i.e., two; “and good” indicates another one, for a total of three calves. The Gemara asks: But why not say that the verse is referring to only one calf, as people say when describing a single item that it is tender and good?,The Gemara answers: If so, let the verse write: Tender, good. What is the significance of the term “and good,” which indicates an addition? Conclude from this that the verse is stated for the purpose of an exposition and is referring to more than one calf. The Gemara challenges: But one can still say there were only two calves. The Gemara answers: From the fact that the word “good” is written for an exposition, to include an additional calf, it may be inferred that the term “tender” is also written for an exposition and indicates yet another calf.,Rabba bar Ulla raises an objection, and some say it is Rav Hoshaya, and some say it is Rav Natan, son of Rabbi Hoshaya, who raises the objection: The verse states: “And he gave it to the servant; and he hastened to prepare it” (Genesis 18:7). The singular term “it” indicates that there was only one calf. The Gemara answers: Abraham gave each and every calf to one servant, i.e., he gave the three calves to three different servants. The Gemara raises a question from the verse: “And he took curd, and milk, and the calf which he had dressed, and set it before them” (Genesis 18:8), which again indicates that there was only one calf. The Gemara responds: The verse means that as each calf arrived prepared, he brought it before them, and he did not serve all three calves at once.,The Gemara asks: And why do I need three calves? One calf should be sufficient for three guests. Rav Ḥa bar Rava said: Abraham prepared three calves in order to feed the guests three tongues with mustard, a particular delicacy. With regard to this incident, Rabbi Tanḥum bar Ḥanilai says: A person should never deviate from the local custom, as Moses ascended to heaven on high and did not eat bread while he was there, whereas the ministering angels descended down to this world, as guests visiting Abraham, and they ate bread. You say: And they ate bread? Can it enter your mind that they actually ate food? Rather, say that they merely appeared as though they ate and drank.,Rav Yehuda says that Rav says: Every action that Abraham performed himself for the ministering angels, the Holy One, Blessed be He, performed Himself for Abraham’s descendants. And every action that Abraham performed through a messenger, the Holy One, Blessed be He, likewise performed for his descendants through a messenger.,The Gemara elaborates: With regard to Abraham, the verse states: “And Abraham ran to the herd” (Genesis 18:7), bringing the meat himself, and in reference to God’s actions for Abraham’s descendants the verse states: “And there went forth a wind from the Lord, and brought across quails from the sea” (Numbers 11:31), that God brought meat to them. In reference to Abraham, the verse states: “And he took curd and milk” (Genesis 18:8), and God says to the Jewish people: “Behold, I will cause to rain bread from heaven for you” (Exodus 16:4), which shows that God gave food to the Jewish people.,With regard to Abraham, the verse states: “And he stood by them under the tree, and they ate” (Genesis 18:8), and in reference to God, the verse states: “Behold, I will stand before you there upon the rock in Horeb; and you shall strike the rock, and there shall come water out of it” (Exodus 17:6). In the case of Abraham it is written: “And Abraham went with them to bring them on the way” (Genesis 18:16), and the verse states: “And the Lord went before them by day” (Exodus 13:21).,By contrast, Abraham performed certain actions through an agent. He said: “Let now a little water be fetched” (Genesis 18:4), and correspondingly the verse states in reference to Moses, God’s messenger: “And you shall strike the rock, and there shall come water out of it, that the people may drink” (Exodus 17:6).,The Gemara notes: And in stating this, Rav disagrees with that statement of Rabbi Ḥama, son of Rabbi Ḥanina. As Rabbi Ḥama, son of Rabbi Ḥanina, says, and likewise the school of Rabbi Yishmael taught: In reward for three acts of hospitality that Abraham performed for the angels, his descendants merited three rewards. The Gemara elaborates: In reward for providing them with curd and milk, the Jewish people merited the manna; in reward for: “And he stood omed by them,” the Jews merited the pillar amud of cloud; in reward for Abraham saying: “Let now a little water be fetched,” they merited the well of Miriam. This statement does not distinguish between actions performed by Abraham himself and those performed by means of a messenger.,The Gemara continues its analysis of the verse: “Let now a little water be fetched and wash your feet” (Genesis 18:4). Rabbi Yannai, son of Rabbi Yishmael, said that the guests said to Abraham: Are you suspicious that we are Arabs who bow to the dust of their feet? Yishmael has already issued from him, i.e., your own son acts in this manner.,§ The Gemara expounds another verse involving Abraham: “And the Lord appeared to him by the terebinths of Mamre, as he sat in the tent door in the heat of the day” (Genesis 18:1). The Gemara asks: What is the meaning of “the heat of the day”? Rabbi Ḥama, son of Rabbi Ḥanina, says: That day was the third day after Abraham’s circumcision, and the Holy One, Blessed be He, came to inquire about the well-being of Abraham. The Holy One, Blessed be He, removed the sun from its sheath in order not to bother that righteous one with guests, i.e., God made it extremely hot that day to allow Abraham to recover from his circumcision, as he would not be troubled by passing travelers whom he would invite into his tent.,Despite the intense heat, Abraham wanted to invite guests. He sent Eliezer his slave to go outside to see if there were any passersby. Eliezer went out but did not find anyone. Abraham said to him: I do not believe you. The Gemara comments: This demonstrates the popular adage that people there, i.e., in Eretz Yisrael, say: Slaves do not have any credibility. The Gemara continues: Abraham himself went out and saw the Holy One, Blessed be He, standing at the entrance to his tent. This is as it is written: “My Lord, if now I have found favor in your eyes, do not leave Your servant” (Genesis 18:3), i.e., God’s presence was there, and Abraham asked Him for permission to attend to the travelers.,Once God saw Abraham tying and untying the bandage on his circumcision, God said: It is not proper conduct to stand here, i.e., it is not respectful to Abraham even for God to stand there. This is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them” (Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: Initially, they came and stood over him. Upon seeing that he was in pain, they said: It is not proper conduct to stand here.,The Gemara continues: Who are these three men? They are the angels Michael, Gabriel, and Raphael: Michael, who came to announce to Sarah that she was to give birth to a son; Raphael, who came to heal Abraham after his circumcision; and Gabriel, who went to overturn Sodom. The Gemara asks: But it is written: “And the two angels came to Sodom in the evening” (Genesis 19:1). The Gemara answers that Michael went along with Gabriel to Sodom to save Lot. The Gemara notes: The language is also precise, as it is written: “And he overturned those cities” (Genesis 19:25), and it is not written: They overturned those cities. Conclude from it that only one angel overturned Sodom.,The Gemara asks: What is different with regard to the incident involving Abraham, where the angels acquiesced immediately to his request to remain with him, as it is written: “So do, as you have said” (Genesis 18:5), and what is different with regard to Lot, where they first displayed reluctance, as it is written:'' None |
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89. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Purity (see also Food laws) • food • fruits, vegetarian food • identity, as motive for martyrdom, unclean food, collective willingness to die for commandments • identity, as motive for martyrdom, unclean food, in early rabbinic sources • menstruants/niddah, food preparation • washing of food
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 249; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 197; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 405; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 187, 265; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 173; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 124, 127, 171; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 168
| 17a בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר\' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה\' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור\' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה\' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה\' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר\' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה\' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב לא כעולם הזה העולם הבא העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא\' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר\' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר\' אמי ואמרי לה מבי ר\' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר\' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו\',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור\' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים'22a משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר\' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה\' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר\' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר\' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה\' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר\' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע כרמך כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא 55a כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנאמר (משלי יג, יב) תוחלת ממושכה מחלה לב וא"ר יצחק שלשה דברים מזכירים עונותיו של אדם ואלו הן קיר נטוי ועיון תפלה ומוסר דין על חבירו לשמים,הא לא קשיא הא דמעיין בה הא דלא מעיין בה והיכי עביד דמפיש ברחמי,והמאריך על שלחנו דלמא אתי עניא ויהיב ליה דכתיב (יחזקאל מא, כב) המזבח עץ שלש אמות גבוה וכתיב (יחזקאל מא, כב) וידבר אלי זה השלחן אשר לפני ה\' פתח במזבח וסיים בשלחן ר\' יוחנן ור\' אלעזר דאמרי תרוייהו כל זמן שבהמ"ק קיים מזבח מכפר על ישראל ועכשיו שלחנו של אדם מכפר עליו,והמאריך בבית הכסא מעליותא הוא והתניא עשרה דברים מביאין את האדם לידי תחתוניות האוכל עלי קנים ועלי גפנים ולולבי גפנים ומוריגי בהמה ושדרו של דג ודג מליח שאינו מבושל כל צרכו והשותה שמרי יין והמקנח בסיד ובחרסית והמקנח בצרור שקנח בו חבירו וי"א אף התולה עצמו בבית הכסא יותר מדאי,לא קשיא הא דמאריך ותלי הא דמאריך ולא תלי,כי הא דאמרה ליה ההיא מטרוניתא לר\' יהודה בר\' אלעאי פניך דומים למגדלי חזירים ולמלוי ברבית אמר לה הימנותא לדידי תרוייהו אסירן אלא עשרים וארבעה בית הכסא איכא מאושפיזאי לבי מדרשא דכי אזילנא בדיקנא נפשאי בכולהו.,ואמר רב יהודה שלשה דברים מקצרים ימיו ושנותיו של אדם מי שנותנין לו ס"ת לקרות ואינו קורא כוס של ברכה לברך ואינו מברך והמנהיג עצמו ברבנות,ס"ת לקרות ואינו קורא דכתיב (דברים ל, כ) כי הוא חייך ואורך ימיך כוס של ברכה לברך ואינו מברך דכתיב (בראשית יב, ג) ואברכה מברכיך והמנהיג עצמו ברבנות דא"ר חמא בר חנינא מפני מה מת יוסף קודם לאחיו מפני שהנהיג עצמו ברבנות:,ואמר רב יהודה אמר רב שלשה צריכים רחמים מלך טוב שנה טובה וחלום טוב מלך טוב דכתיב (משלי כא, א) פלגי מים לב מלך ביד ה\' שנה טובה דכתיב (דברים יא, יב) תמיד עיני ה\' אלהיך בה מראשית השנה ועד אחרית שנה חלום טוב דכתיב (ישעיהו לח, טז) ותחלימני (ותחייני):,אמר רבי יוחנן שלשה דברים מכריז עליהם הקב"ה בעצמו ואלו הן רעב ושובע ופרנס טוב רעב דכתיב (מלכים ב ח, א) כי קרא ה\' לרעב וגו\' שובע דכתיב (יחזקאל לו, כט) וקראתי אל הדגן והרביתי אותו פרנס טוב דכתיב (שמות לא, ב) (ויאמר) ה\' אל משה לאמר ראה קראתי בשם בצלאל וגו\',אמר רבי יצחק אין מעמידין פרנס על הצבור אלא אם כן נמלכים בצבור שנא\' (שמות לה, ל) ראו קרא ה\' בשם בצלאל אמר לו הקדוש ברוך הוא למשה משה הגון עליך בצלאל אמר לו רבונו של עולם אם לפניך הגון לפני לא כל שכן אמר לו אף על פי כן לך אמור להם הלך ואמר להם לישראל הגון עליכם בצלאל אמרו לו אם לפני הקדוש ברוך הוא ולפניך הוא הגון לפנינו לא כל שכן,א"ר שמואל בר נחמני א"ר יונתן בצלאל על שם חכמתו נקרא בשעה שאמר לו הקדוש ברוך הוא למשה לך אמור לו לבצלאל עשה לי משכן ארון וכלים הלך משה והפך ואמר לו עשה ארון וכלים ומשכן אמר לו משה רבינו מנהגו של עולם אדם בונה בית ואחר כך מכניס לתוכו כלים ואתה אומר עשה לי ארון וכלים ומשכן כלים שאני עושה להיכן אכניסם שמא כך אמר לך הקב"ה עשה משכן ארון וכלים אמר לו שמא בצל אל היית וידעת,אמר רב יהודה אמר רב יודע היה בצלאל לצרף אותיות שנבראו בהן שמים וארץ כתיב הכא (שמות לה, לא) וימלא אותו רוח אלהים בחכמה ובתבונה ובדעת וכתיב התם (משלי ג, יט) ה\' בחכמה יסד ארץ כונן שמים בתבונה וכתיב (משלי ג, כ) בדעתו תהומות נבקעו,אמר רבי יוחנן אין הקדוש ברוך הוא נותן חכמה אלא למי שיש בו חכמה שנא\' (דניאל ב, כא) יהב חכמתא לחכימין ומנדעא לידעי בינה שמע רב תחליפא בר מערבא ואמרה קמיה דרבי אבהו אמר ליה אתון מהתם מתניתו לה אנן מהכא מתנינן לה דכתיב (שמות לא, ו) ובלב כל חכם לב נתתי חכמה:,אמר רב חסדא כל חלום ולא טוות ואמר רב חסדא חלמא דלא מפשר כאגרתא דלא מקריא ואמר רב חסדא לא חלמא טבא מקיים כוליה ולא חלמא בישא מקיים כוליה ואמר רב חסדא חלמא בישא עדיף מחלמא טבא וא"ר חסדא חלמא בישא עציבותיה מסתייה חלמא טבא חדויה מסתייה אמר רב יוסף חלמא טבא אפילו לדידי בדיחותיה מפכחא ליה ואמר רב חסדא חלמא בישא קשה מנגדא שנאמר (קהלת ג, יד) והאלהים עשה שייראו מלפניו ואמר רבה בר בר חנה א"ר יוחנן זה חלום רע,(ירמיהו כג, כח) הנביא אשר אתו חלום יספר חלום ואשר דברי אתו ידבר דברי אמת מה לתבן את הבר נאם ה\' וכי מה ענין בר ותבן אצל חלום אלא אמר ר\' יוחנן משום ר\' שמעון בן יוחי כשם שאי אפשר לבר בלא תבן כך אי אפשר לחלום בלא דברים בטלים,אמר ר\' ברכיה חלום אף על פי שמקצתו מתקיים כולו אינו מתקיים מנא לן מיוסף דכתיב (בראשית לז, ט) והנה השמש והירח וגו\' 61b ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר\' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר\' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר\' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו\' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו\': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר\' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר\' עקיבא סבירא לי דאמר בכל מקום אסור: ' None | 17a in the heavenly entourage pamalia of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; rand in the earthly entourage, the Sages, rand among the disciples engaged in the study of Your Torah, rwhether they engage in its study for its own sake or not for its own sake. rAnd all those engaged in Torah study not for its own sake, rmay it be Your will that they will come to engage in its study for its own sake.,After his prayer, Rabbi Alexandri said the following: rMay it be Your will, Lord our God, rthat You station us in a lighted corner and not in a darkened corner, rand do not let our hearts become faint nor our eyes dim. rSome say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: rMaster of the Universe, it is revealed and known before You rthat our will is to perform Your will, and what prevents us? rOn the one hand, the yeast in the dough, the evil inclination that is within every person; rand the subjugation to the kingdoms on the other. rMay it be Your will rthat You will deliver us from their hands, of both the evil inclination and the foreign kingdoms, rso that we may return to perform the edicts of Your will with a perfect heart.,After his prayer, Rava said the following: rMy God, before I was created I was worthless, rand now that I have been created it is as if I had not been created, I am no more significant. rI am dust in life, all the more so in my death. rI am before You as a vessel filled with shame and humiliation. rTherefore, may it be Your will, Lord my God, that I will sin no more, rand that those transgressions that I have committed, rcleanse in Your abundant mercy; rbut may this cleansing not be by means of suffering and serious illness, but rather in a manner I will be able to easily endure. rAnd this is the confession of Rav Hamnuna Zuti on Yom Kippur.,When Mar, son of Ravina, would conclude his prayer, he said the following: rMy God, guard my tongue from evil and my lips from speaking deceit. rTo those who curse me let my soul be silent rand may my soul be like dust to all. rOpen my heart to Your Torah, rand may my soul pursue your mitzvot. rAnd save me from a bad mishap, from the evil inclination, rfrom a bad woman, and from all evils that suddenly come upon the world. rAnd all who plan evil against me, rswiftly thwart their counsel, and frustrate their plans. rMay the words of my mouth and the meditation of my heart find favor before You, rLord, my Rock and my Redeemer.,The Gemara recounts that when Rav Sheshet would sit in observance of a fast, after he prayed he said as follows: rMaster of the Universe, it is revealed before You rthat when the Temple is standing, one sins and offers a sacrifice. rAnd although only its fat and blood were offered from that sacrifice on the altar, his transgression is atoned for him. rAnd now, I sat in observance of a fast and my fat and blood diminished. rMay it be Your will that my fat and blood that diminished be considered as if I offered a sacrifice before You on the altar, rand may I find favor in Your eyes.rHaving cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions.,When Rabbi Yoḥa would conclude study of the book of Job, he said the following: rA person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death. Therefore, death itself is not a cause for great anguish. rRather, happy is he who grew up in Torah, whose labor is in Torah, rwho gives pleasure to his Creator, rwho grew up with a good name and who took leave of the world with a good name. rSuch a person lived his life fully, and about him, Solomon said: r“A good name is better than fine oil, and the day of death than the day of one’s birth” (Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset.,Rabbi Meir was wont to say the following idiom: rStudy with all your heart and with all your soul to know My ways rand to be diligent at the doors of My Torah. rKeep My Torah in your heart, rand fear of Me should be before your eyes. rGuard your mouth from all transgression, rand purify and sanctify yourself from all fault and iniquity. rAnd if you do so, I, God, will be with you everywhere.,The Sages in Yavne were wont to say: rI who learn Torah am God’s creature and my counterpart who engages in other labor is God’s creature. rMy work is in the city and his work is in the field. rI rise early for my work and he rises early for his work. rAnd just as he does not presume to perform my work, so I do not presume to perform his work. rLest you say: I engage in Torah study a lot, while he only engages in Torah study a little, so I am better than he, rit has already been taught: rOne who brings a substantial sacrifice and one who brings a meager sacrifice have equal merit, ras long as he directs his heart towards Heaven (Rav Hai Gaon, Arukh).,Abaye was wont to say: rOne must always be shrewd and utilize every strategy in order to achieve fear of Heaven and performance of mitzvot. rOne must fulfill the verse: “A soft answer turns away wrath” (Proverbs 15:1) rand take steps to increase peace with one’s brethren and with one’s relatives, rand with all people, even with a non-Jew in the marketplace, despite the fact that he is of no importance to him and does not know him at all (Me’iri), rso that he will be loved above in God’s eyes, rpleasant below in the eyes of the people, rand acceptable to all of God’s creatures.,Tangentially, the Gemara mentions that they said about Rabban Yoḥa ben Zakkai that no one ever preceded him in issuing a greeting, not even a non-Jew in the marketplace, as Rabban Yoḥa would always greet him first.,Rava was wont to say: rThe objective of Torah wisdom is to achieve repentance and good deeds; rthat one should not read the Torah and study mishna and become arrogant rand spurn his father and his mother and his teacher rand one who is greater than he in wisdom or in the number of students who study before him, ras it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them” (Psalms 111:10). rIt is not stated simply: All who fulfill, but rather: All who fulfill them, those who perform these actions as they ought to be performed, meaning those who do such deeds for their own sake, for the sake of the deeds themselves, not those who do them not for their own sake. rRava continued: One who does them not for their own sake, it would have been preferable for him had he not been created.,Rav was wont to say: rThe World-to-Come is not like this world. rIn the World-to-Come there is no eating, no drinking, rno procreation, no business negotiations, rno jealousy, no hatred, and no competition. rRather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: r“And they beheld God, and they ate and drank” (Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: Greater is the promise for the future made by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say” (Isaiah 32:9). This promise of ease and confidence is not given to men.,Rav said to Rabbi Ḥiyya: By what virtue do women merit to receive this reward? Rabbi Ḥiyya answered: They merit this reward for bringing their children to read the Torah in the synagogue, and for sending their husbands to study mishna in the study hall, and for waiting for their husbands until they return from the study hall.,When the Sages who had been studying there took leave of the study hall of Rabbi Ami, and some say it was the study hall of Rabbi Ḥanina, they would say to him the following blessing: rMay you see your world, may you benefit from all of the good in the world, in your lifetime, rand may your end be to life in the World-to-Come, rand may your hope be sustained for many generations. rMay your heart meditate understanding, ryour mouth speak wisdom, and your tongue whisper with praise. rMay your eyelids look directly before you, ryour eyes shine in the light of Torah, rand your face radiate like the brightness of the firmament. rMay your lips express knowledge, ryour kidneys rejoice in the upright, rand your feet run to hear the words of the Ancient of Days, God (see Daniel 7).,When the Sages took leave of the study hall of Rav Ḥisda, and some say it was the study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following, in accordance with the verse: “Our leaders are laden, there is no breach and no going forth and no outcry in our open places” (Psalms 144:14).,Our leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, disputed the proper understanding of this verse. One said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering.'22a that a woman who engaged in intercourse and saw menstrual blood is not required to immerse herself, but one who experienced a seminal emission alone, with no concurrent impurity, is required to do so? If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: Do not say that one recites a blessing orally, but rather he means that one contemplates those blessings in his heart.,The Gemara challenges this explanation: And does Rabbi Yehuda maintain that there is validity to contemplating in his heart? Wasn’t it taught in a baraita: One who experienced a seminal emission and who has no water to immerse and purify himself recites Shema and neither recites the blessings of Shema beforehand nor thereafter? And when he eats his bread, he recites the blessing thereafter, Grace after Meals, but does not recite the blessing: Who brings forth bread from the earth, beforehand. However, in the instances where he may not recite the blessing, he contemplates it in his heart rather than utter it with his lips, this is the statement of Rabbi Meir. However Rabbi Yehuda says: In either case, he utters all of the blessings with his lips. Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited.,Rav Naḥman bar Yitzḥak said: Rabbi Yehuda’s statement in the mishna should be interpreted in another way. Rabbi Yehuda rendered the blessings like Hilkhot Derekh Eretz, which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission.,As it was taught in a baraita: It is written: “And you shall impart them to your children and your children’s children” (Deuteronomy 4:9), and it is written thereafter: “The day that you stood before the Lord your God at Horeb” (Deuteronomy 4:10). Just as below, the Revelation at Sinai was in reverence, fear, quaking, and trembling, so too here, in every generation, Torah must be studied with a sense of reverence, fear, quaking, and trembling.,From here the Sages stated: Zavim, lepers, and those who engaged in intercourse with menstruating women, despite their severe impurity, are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and halakhot and aggada. However, those who experienced a seminal emission are prohibited from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. Rabbi Yosei says: One who experiences a seminal emission studies mishnayot that he is accustomed to study, as long as he does not expound upon a new mishna to study it in depth. Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, which is the in-depth analysis of the Torah. Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter the mentions of God’s name therein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: One who experiences a seminal emission may not enter into homiletic interpretation midrash of verses at all. Some say that he says: He may not enter the study hall beit hamidrash at all. Rabbi Yehuda says: He may study only Hilkhot Derekh Eretz. In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of Hilkhot Derekh Eretz, and therefore one may utter them orally.,The Gemara relates an incident involving Rabbi Yehuda himself, who experienced a seminal emission and was walking along the riverbank with his disciples. His disciples said to him: Rabbi, teach us a chapter from Hilkhot Derekh Eretz, as he maintained that even in a state of impurity, it is permitted. He descended and immersed himself in the river and taught them Hilkhot Derekh Eretz. They said to him: Did you not teach us, our teacher, that he may study Hilkhot Derekh Eretz? He said to them: Although I am lenient with others, and allow them to study it without immersion, I am stringent with myself.,Further elaborating on the issue of Torah study while in a state of impurity, it was taught in a baraita that Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure and therefore one who is impure is permitted to engage in Torah study. He implemented this halakha in practice. The Gemara relates an incident involving a student who was reciting mishnayot and baraitot hesitantly before the study hall of Rabbi Yehuda ben Beteira. The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” (Jeremiah 23:29). Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure.,In this baraita the Master said that one who is impure because of a seminal emission expounds upon the mishna but does not expound upon the Gemara. The Gemara notes: This statement supports the opinion of Rabbi El’ai, as Rabbi El’ai said that Rabbi Aḥa bar Ya’akov said in the name of Rabbeinu, Rav: The halakha is that one who experienced a seminal emission may expound upon the mishna but may not expound upon the Gemara. This dispute is parallel a tannaitic dispute, as it was taught: One who experienced a seminal emission expounds upon the mishna but does not expound upon the Gemara; that is the statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel: Both this and that are prohibited. And some say that he said: Both this and that are permitted.,Comparing these opinions: The one who said that both this and that are prohibited holds in accordance with the opinion of Rabbi Yoḥa the Cobbler; the one who said that both this and that are permitted holds in accordance with the opinion of Rabbi Yehuda ben Beteira.,Summarizing the halakha, Rav Naḥman bar Yitzḥak said: The universally accepted practice is in accordance with the opinions of these three elders: In accordance with the opinion of Rabbi El’ai with regard to the halakhot of the first shearing, in accordance with the opinion of Rabbi Yoshiya with regard to the laws of prohibited diverse kinds, and in accordance with the opinion of Rabbi Yehuda ben Beteira with regard to matters of Torah.,The Gemara elaborates: In accordance with the opinion of Rabbi El’ai with regard to the first shearing, as it was taught in a baraita that Rabbi El’ai says: The obligation to set aside the first shearing from the sheep for the priest is only practiced in Eretz Yisrael and not in the Diaspora, and that is the accepted practice.,In accordance with the opinion of Rabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). Rabbi Yoshiya says: This means that one who sows diverse kinds is not liable by Torah law until he sows wheat and barley and a grape pit with a single hand motion, meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously.,In accordance with Rabbi Yehuda ben Beteira with regard to one who experiences a seminal emission is permitted to engage in matters of Torah, as it was taught in a baraita that Rabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure.,And the Gemara relates: When Ze’iri came from Eretz Yisrael to Babylonia, he succinctly capsulated this halakha and said: They abolished ritual immersion, and some say that he said: They abolished ritual washing of the hands. The Gemara explains: The one who says that they abolished immersion holds in accordance with the opinion of Rabbi Yehuda ben Beteira that one who experienced a seminal emission is not required to immerse. And the one who says that they abolished washing of the hands holds in accordance with that which Rav Ḥisda cursed one who goes out of his way to seek water at the time of prayer.,The Sages taught in a baraita: One who experienced a seminal emission who had nine kav of drawn water poured over him, that is sufficient to render him ritually pure and he need not immerse himself in a ritual bath. The Gemara relates: Naḥum of Gam Zo whispered this halakha to Rabbi Akiva, and Rabbi Akiva whispered it to his student ben Azzai, and ben Azzai went out and taught it to his students publicly in the marketplace. Two amora’im in Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreed as to the correct version of the conclusion of the incident. One taught: Ben Azzai taught it to his students in the market. And the other taught: Ben Azzai also whispered it to his students.,The Gemara explains the rationale behind the two versions of this incident. The Sage who taught that ben Azzai taught the law openly in the market held that the leniency was due to concern that the halakhot requiring ritual immersion would promote dereliction in the study of Torah. The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was also due to concern that the halakhot requiring ritual immersion would promote the suspension of procreation, as one might abstain from marital relations to avoid the immersion required thereafter. And the Sage, who taught that ben Azzai only whispered this halakha to his students, held that he did so in order that Torah scholars would not be with their wives like roosters. If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, Rabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it. The halakha in this matter was never conclusively established and anyone who accepts upon himself to be stringent with regard to it, they prolong for him his days and years.,The Gemara relates that Rabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning? The Gemara retorts: How can one ask what is their essence? Isn’t he the one who said that one who experiences a seminal emission is prohibited from engaging in matters of Torah and is required to immerse himself in the morning? Rather, this is what he meant to say: What is the essence of immersion in a ritual bath of forty se’a of water when it is possible to purify oneself with nine kav? Furthermore, what is the essence of immersion when it is also possible to purify oneself by pouring water?,Regarding this, Rabbi Ḥanina said: They established a massive fence protecting one from sinning with their decree that one must immerse himself in forty se’a of water. As it was taught in a baraita: There was an incident involving one who solicited a woman to commit a sinful act. She said to him: Good-for-nothing. Do you have forty se’a in which to immerse and purify yourself afterwards? He immediately desisted. The obligation to immerse oneself caused individuals to refrain from transgression.,Rav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is because it is difficult for you to immerse in the cold waters of the ritual bath, it is possible to purify oneself by immersing oneself in the heated bathhouses, which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case.,Rabbi Ḥisda said to him: Is there ritual immersion in hot water? Rav Huna said to him: Indeed, doubts with regard to the fitness of baths have been raised, and Rav Adda bar Ahava holds in accordance with your opinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: Rabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine kav of water and pour it over me so that I may purify myself from the impurity caused by a seminal emission. Rabbi Ḥiyya bar Abba said to him: Why does my master require all of this? Aren’t you seated in at least nine kav of water in the tub. He said to him: The law of nine kav parallels the law of forty se’a, in that their halakhot are exclusive. Just as forty se’a can only purify an individual through immersion and not through pouring, so too nine kav can only purify one who experienced a seminal emission through pouring and not through immersion.,The Gemara relates that Rav Naḥman prepared a jug with a capacity of nine kav so that his students could pour water over themselves and become pure. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: Rabbi Akiva and Rabbi Yehuda Gelostera said: The halakha that one who experienced a seminal emission can be purified by pouring nine kav was only taught for a sick person who experienced the emission involuntarily. However, a sick person who experienced a normal seminal emission in the course of marital relations, is required to immerse himself in forty se’a.,Rav Yosef said: In that case, Rav Naḥman’s jug is broken, meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, when Ravin came from Eretz Yisrael to Babylonia he said: In Usha there was an incident 55a Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache, as it is stated: “Hope deferred makes the heart sick” (Proverbs 13:12). Similarly, Rabbi Yitzḥak said: Three matters evoke a person’s sins, and they are: Endangering oneself by sitting or standing next to an inclined wall that is about to collapse, expecting prayer to be accepted, as that leads to an assessment of his status and merit, and passing a case against another to Heaven, as praying for Heaven to pass judgment on another person causes one’s own deeds to be examined and compared with the deeds of that other person. This proves that prolonging prayer is a fault.,The Gemara resolves the apparent contradiction: This is not difficult. This, where we learned that prolonging prayer is undesirable, refers to a situation when one expects his prayer to be accepted, while this, where Rav Yehuda says that prolonging prayer prolongs one’s life, refers to a situation where one does not expect his prayer to be accepted. How does he prolong his prayer? By increasing his supplication.,As for the virtue of prolonging one’s mealtime at the table, which Rav Yehuda mentioned, the Gemara explains: Perhaps a poor person will come during the meal and the host will be in a position to give him food immediately, without forcing the poor person to wait. The Sages elsewhere praised a person who acts appropriately at a meal, as it is written: “The altar, three cubits high and the length thereof, two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood” (Ezekiel 41:22), and it is written in the continuation of that verse: “And he said unto me: This is the table that is before the Lord.” The language of this verse is difficult, as it begins with the altar and concludes with the table. Rather, Rabbi Yoḥa and Rabbi Elazar both say: As long as the Temple stood, the altar atoned for Israel’s transgressions. Now that it is destroyed, a person’s table atones for his transgressions.,With regard to what Rav Yehuda said in praise of one who prolongs his time in the bathroom, the Gemara asks: Is that a virtue? Wasn’t it taught in a baraita: Ten things bring a person to suffer from hemorrhoids: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, as well as any other part of the animal which is not smooth and which has protrusions, the spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who wipes himself with lime and clay, the materials from which earthenware is made, and one who wipes himself with a stone with which another person wiped himself. And some say: One who suspends himself too much in the bathroom as well. This proves that prolonging one’s time in the bathroom is harmful.,The Gemara responds: This is not difficult. This baraita, which teaches that doing so is harmful, refers to where one prolongs his time there and suspends himself, while this statement of Rav Yehuda refers to where one prolongs his time there and does not suspend himself.,The Gemara relates the benefits of prolonging one’s time in the bathroom. Like that incident when a matron matronita said to Rabbi Yehuda son of Rabbi El’ai: Your face is fat and full, like the faces of pig farmers and usurers who do not work hard and who make a plentiful living. He said to her: Honestly, those two occupations are prohibited to me; rather, why is it that my face is nice? Because there are twenty-four bathrooms between my lodging and the study hall, and when I walk I stop and examine myself in all of them.,And Rav Yehuda said: Three things curtail a person’s days and years: One who is invited and given the Torah scroll to read and he does not read, one who is given a cup of blessing over which to recite a blessing and he does not recite a blessing, and one who conducts himself with an air of superiority.,The Gemara details the biblical sources for these cases: One who is given the Torah scroll to read and he does not read, as it is written of the Torah: “It is your life and the length of your days” (Deuteronomy 30:20). A cup of blessing over which to recite a blessing and he does not recite a blessing, as it is written: “I will bless them that bless you” (Genesis 12:3); one who blesses is blessed and one who does not bless does not merit a blessing. And with regard to one who conducts himself with an air of superiority, as Rabbi Ḥama, son of Rabbi Ḥanina, said: Why did Joseph die before his brothers, as evidenced by the order in the verse: “And Joseph died, and all his brethren, and all that generation” (Exodus 1:6)? Because he conducted himself with an air of superiority, and those who did not serve in a leadership role lived on after he died.,Rav Yehuda said in the name of Rav: Three matters require a plea for mercy to bring them about: A good king, a good year, and a good dream. These three, kings, years, and dreams, are all bestowed by God and one must pray that they should be positive and constructive. The Gemara enumerates the sources for these cases: A good king, as it is written: “The king’s heart is in the hand of the Lord as the watercourses: He turns it whithersoever He will” (Proverbs 21:1). A good year, as it is written: “The eyes of the Lord, thy God, are always upon it, from the beginning of the year even unto the end of the year” (Deuteronomy 11:12). And a good dream, as it is written: “O Lord, by these things men live, and altogether therein is the life of my spirit; wherefore You will recover me vataḥlimeni, and make me to live” (Isaiah 38:16). Due to their apparent etymological similarity, the word taḥlimeni is interpreted as deriving from the word ḥalom, dream.,Similarly, Rabbi Yoḥa said: Three matters are proclaimed by the Holy One, Blessed be He, Himself: Famine, plenty, and a good leader. The Gemara enumerates the sources for these cases: Famine, as it is written: “For the Lord has called for a famine; and it shall also come upon the land seven years” (II Kings 8:1). Plenty, as it is written: “And I will call for the grain, and will increase it, and lay no famine upon you” (Ezekiel 36:29). And a good leader, as it is written: “And the Lord spoke unto Moses, saying: See, I have called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 31:1–2).,With regard to Bezalel’s appointment, Rabbi Yitzḥak said: One may only appoint a leader over a community if he consults with the community and they agree to the appointment, as it is stated: “And Moses said unto the children of Israel: See, the Lord has called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 35:30). The Lord said to Moses: Moses, is Bezalel a suitable appointment in your eyes? Moses said to Him: Master of the universe, if he is a suitable appointment in Your eyes, then all the more so in my eyes. The Holy One, Blessed be He, said to him: Nevertheless, go and tell Israel and ask their opinion. Moses went and said to Israel: Is Bezalel suitable in your eyes? They said to him: If he is suitable in the eyes of the Holy One, Blessed be He, and in your eyes, all the more so he is suitable in our eyes.,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Bezalel was called by that name on account of his wisdom. When the Holy One, Blessed be He, said to Moses: Go say to Bezalel, “Make a tabernacle, an ark, and vessels” (see Exodus 31:7–11), Moses went and reversed the order and told Bezalel: “Make an ark, and vessels, and a tabernacle” (see Exodus 25–26). He said to Moses: Moses, our teacher, the standard practice throughout the world is that a person builds a house and only afterward places the vessels in the house, and you say to me: Make an ark, and vessels, and a tabernacle. If I do so in the order you have commanded, the vessels that I make, where shall I put them? Perhaps God told you the following: “Make a tabernacle, ark, and vessels” (see Exodus 36). Moses said to Bezalel: Perhaps you were in God’s shadow betzel El, and you knew precisely what He said. You intuited God’s commands just as He stated them, as if you were there.,Rav Yehuda said that Rav said: Bezalel knew how to join the letters with which heaven and earth were created. From where do we derive this? It is written here in praise of Bezalel: “And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3); and it is written there with regard to creation of heaven and earth: “The Lord, by wisdom, founded the earth; by understanding He established the heavens” (Proverbs 3:19), and it is written: “By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:20). We see that wisdom, understanding, and knowledge, the qualities with which the heavens and earth were created, are all found in Bezalel.,On a similar note, Rabbi Yoḥa said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu. Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 31:6).,Related to what was stated above, that one should pray for a good dream, the Gemara cites additional maxims concerning dreams and their interpretation. Rav Ḥisda said: One should see any dream, and not a fast. In other words, any dream is preferable to a dream during a fast. And Rav Ḥisda said: A dream not interpreted is like a letter not read. As long as it is not interpreted it cannot be fulfilled; the interpretation of a dream creates its meaning. And Rav Ḥisda said: A good dream is not entirely fulfilled and a bad dream is not entirely fulfilled. And Rav Ḥisda said: A bad dream is preferable to a good dream, as a bad dream causes one to feel remorse and to repent. And Rav Ḥisda said: A bad dream, his sadness is enough for him; a good dream, his joy is enough for him. This means that the sadness or joy engendered by the dream renders the actual fulfillment of the dream superfluous. Similarly, Rav Yosef said: Even for me, the joy of a good dream negates it. Even Rav Yosef, who was blind and ill, derived such pleasure from a good dream that it was never actually realized. And Rav Ḥisda said: A bad dream is worse than lashes, as it is stated: “God has so made it, that men should fear before Him” (Ecclesiastes 3:14), and Rabba bar bar Ḥana said that Rabbi Yoḥa said: That is a bad dream that causes man to fear.,With regard to the verse: “The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully. What has the straw to do with the grain? says the Lord” (Jeremiah 23:28), the Gemara asks: What do straw and grain have to do with a dream? Rather, Rabbi Yoḥa said in the name of Rabbi Shimon bar Yoḥai: Just as it is impossible for the grain to grow without straw, so too it is impossible to dream without idle matters. Even a dream that will be fulfilled in the future contains some element of nonsense.,On a similar note, Rabbi Berekhya said: Even though part of a dream is fulfilled, all of it is not fulfilled. From where do we derive this? From the story of Joseph’s dream, as it is written: “And he said: Behold, I have dreamed yet a dream: and, behold, the sun and the moon 61b and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies.,With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31).,Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us?,And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created.,We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul.,The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire?,Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place. rThe fox said to them: From what are you fleeing? rThey said to him: We are fleeing from the nets that people cast upon us. rHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? rThe fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so. rThe moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire.,The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters.,The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One.,The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life.,We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus Tzofim and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing.,In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so.,The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted.,It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west.,The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere. ' None |
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90. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Purity (see also Food laws) • food
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 146; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 163
| 56a אמר ליה לא אמר ליה יהיבנא לך דמי פלגא דסעודתיך אמר ליה לא אמר ליה יהיבנא לך דמי כולה סעודתיך א"ל לא נקטיה בידיה ואוקמיה ואפקיה,אמר הואיל והוו יתבי רבנן ולא מחו ביה ש"מ קא ניחא להו איזיל איכול בהו קורצא בי מלכא אזל אמר ליה לקיסר מרדו בך יהודאי א"ל מי יימר א"ל שדר להו קורבנא חזית אי מקרבין ליה,אזל שדר בידיה עגלא תלתא בהדי דקאתי שדא ביה מומא בניב שפתים ואמרי לה בדוקין שבעין דוכתא דלדידן הוה מומא ולדידהו לאו מומא הוא,סבור רבנן לקרוביה משום שלום מלכות אמר להו רבי זכריה בן אבקולס יאמרו בעלי מומין קריבין לגבי מזבח סבור למיקטליה דלא ליזיל ולימא אמר להו רבי זכריה יאמרו מטיל מום בקדשים יהרג,אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו,שדר עלוייהו לנירון קיסר כי קאתי שדא גירא למזרח אתא נפל בירושלים למערב אתא נפל בירושלים לארבע רוחות השמים אתא נפל בירושלים,א"ל לינוקא פסוק לי פסוקיך אמר ליה (יחזקאל כה, יד) ונתתי את נקמתי באדום ביד עמי ישראל וגו\' אמר קודשא בריך הוא בעי לחרובי ביתיה ובעי לכפורי ידיה בההוא גברא ערק ואזל ואיגייר ונפק מיניה ר"מ,שדריה עילוייהו לאספסיינוס קיסר אתא צר עלה תלת שני הוו בה הנהו תלתא עתירי נקדימון בן גוריון ובן כלבא שבוע ובן ציצית הכסת נקדימון בן גוריון שנקדה לו חמה בעבורו בן כלבא שבוע שכל הנכנס לביתו כשהוא רעב ככלב יוצא כשהוא שבע בן ציצית הכסת שהיתה ציצתו נגררת על גבי כסתות איכא דאמרי שהיתה כסתו מוטלת בין גדולי רומי,חד אמר להו אנא זיינא להו בחיטי ושערי וחד אמר להו בדחמרא ובדמלחא ומשחא וחד אמר להו בדציבי ושבחו רבנן לדציבי דרב חסדא כל אקלידי הוה מסר לשמעיה בר מדציבי דאמר רב חסדא אכלבא דחיטי בעי שיתין אכלבי דציבי הוה להו למיזן עשרים וחד שתא,הוו בהו הנהו בריוני אמרו להו רבנן ניפוק ונעביד שלמא בהדייהו לא שבקינהו אמרו להו ניפוק ונעביד קרבא בהדייהו אמרו להו רבנן לא מסתייעא מילתא קמו קלנהו להנהו אמברי דחיטי ושערי והוה כפנא,מרתא בת בייתוס עתירתא דירושלים הויא שדרתה לשלוחה ואמרה ליה זיל אייתי לי סמידא אדאזל איזדבן אתא אמר לה סמידא ליכא חיורתא איכא אמרה ליה זיל אייתי לי אדאזל איזדבן אתא ואמר לה חיורתא ליכא גושקרא איכא א"ל זיל אייתי לי אדאזל אזדבן אתא ואמר לה גושקרא ליכא קימחא דשערי איכא אמרה ליה זיל אייתי לי אדאזל איזדבן,הוה שליפא מסאנא אמרה איפוק ואחזי אי משכחנא מידי למיכל איתיב לה פרתא בכרעא ומתה,קרי עלה רבן יוחנן בן זכאי (דברים כח, נו) הרכה בך והענוגה אשר לא נסתה כף רגלה איכא דאמרי גרוגרות דר\' צדוק אכלה ואיתניסא ומתה דר\' צדוק יתיב ארבעין שנין בתעניתא דלא ליחרב ירושלים כי הוה אכיל מידי הוה מיתחזי מאבראי וכי הוה בריא מייתי ליה גרוגרות מייץ מייהו ושדי להו,כי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא אמרה האי למאי מיבעי לי והיינו דכתיב (יחזקאל ז, יט) כספם בחוצות ישליכו,אבא סקרא ריש בריוני דירושלים בר אחתיה דרבן יוחנן בן זכאי הוה שלח ליה תא בצינעא לגבאי אתא א"ל עד אימת עבדיתו הכי וקטליתו ליה לעלמא בכפנא א"ל מאי איעביד דאי אמינא להו מידי קטלו לי א"ל חזי לי תקנתא לדידי דאיפוק אפשר דהוי הצלה פורתא,א"ל נקוט נפשך בקצירי וליתי כולי עלמא ולישיילו בך ואייתי מידי סריא ואגני גבך ולימרו דנח נפשך וליעיילו בך תלמידך ולא ליעול בך איניש אחרינא דלא לרגשן בך דקליל את דאינהו ידעי דחייא קליל ממיתא,עביד הכי נכנס בו רבי אליעזר מצד אחד ורבי יהושע מצד אחר כי מטו לפיתחא בעו למדקריה אמר להו יאמרו רבן דקרו בעו למדחפיה אמר להו יאמרו רבן דחפו פתחו ליה בבא נפק,כי מטא להתם אמר שלמא עלך מלכא שלמא עלך מלכא א"ל מיחייבת תרי קטלא חדא דלאו מלכא אנא וקא קרית לי מלכא ותו אי מלכא אנא עד האידנא אמאי לא אתית לגבאי א"ל דקאמרת לאו מלכא אנא'' None | 56a The host said to him: No, you must leave. Bar Kamtza said to him: I will give you money for half of the feast; just do not send me away. The host said to him: No, you must leave. Bar Kamtza then said to him: I will give you money for the entire feast; just let me stay. The host said to him: No, you must leave. Finally, the host took bar Kamtza by his hand, stood him up, and took him out.,After having been cast out from the feast, bar Kamtza said to himself: Since the Sages were sitting there and did not protest the actions of the host, although they saw how he humiliated me, learn from it that they were content with what he did. I will therefore go and inform eikhul kurtza against them to the king. He went and said to the emperor: The Jews have rebelled against you. The emperor said to him: Who says that this is the case? Bar Kamtza said to him: Go and test them; send them an offering to be brought in honor of the government, and see whether they will sacrifice it.,The emperor went and sent with him a choice three-year-old calf. While bar Kamtza was coming with the calf to the Temple, he made a blemish on the calf’s upper lip. And some say he made the blemish on its eyelids, a place where according to us, i.e., halakha, it is a blemish, but according to them, gentile rules for their offerings, it is not a blemish. Therefore, when bar Kamtza brought the animal to the Temple, the priests would not sacrifice it on the altar since it was blemished, but they also could not explain this satisfactorily to the gentile authorities, who did not consider it to be blemished.,The blemish notwithstanding, the Sages thought to sacrifice the animal as an offering due to the imperative to maintain peace with the government. Rabbi Zekharya ben Avkolas said to them: If the priests do that, people will say that blemished animals may be sacrificed as offerings on the altar. The Sages said: If we do not sacrifice it, then we must prevent bar Kamtza from reporting this to the emperor. The Sages thought to kill him so that he would not go and speak against them. Rabbi Zekharya said to them: If you kill him, people will say that one who makes a blemish on sacrificial animals is to be killed. As a result, they did nothing, bar Kamtza’s slander was accepted by the authorities, and consequently the war between the Jews and the Romans began.,Rabbi Yoḥa says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land.,The Roman authorities then sent Nero Caesar against the Jews. When he came to Jerusalem, he wished to test his fate. He shot an arrow to the east and the arrow came and fell in Jerusalem. He then shot another arrow to the west and it also fell in Jerusalem. He shot an arrow in all four directions of the heavens, and each time the arrow fell in Jerusalem.,Nero then conducted another test: He said to a child: Tell me a verse that you learned today. He said to him as follows: “And I will lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His Temple, and He wishes to wipe his hands with that man, i.e., with me. The Romans are associated with Edom, the descendants of Esau. If I continue on this mission, I will eventually be punished for having served as God’s agent to bring about the destruction. So he fled and became a convert, and ultimately Rabbi Meir descended from him.,The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined nakad on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog kelev would leave satiated save’a. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes tzitzit dragged along on blankets keset, meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat kiseh was found among the nobles of Rome, meaning that he would sit among them.,These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood. The Gemara comments: And the Sages gave special praise to he who gave the wood, since this was an especially expensive gift. As Rav Ḥisda would give all of the keys aklidei to his servant, except for the key to his shed for storing wood, which he deemed the most important of them all. As Rav Ḥisda said: One storehouse akhleva of wheat requires sixty storehouses of wood for cooking and baking fuel. These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years.,There were certain zealots among the people of Jerusalem. The Sages said to them: Let us go out and make peace with the Romans. But the zealots did not allow them to do this. The zealots said to the Sages: Let us go out and engage in battle against the Romans. But the Sages said to them: You will not be successful. It would be better for you to wait until the siege is broken. In order to force the residents of the city to engage in battle, the zealots arose and burned down these storehouses ambarei of wheat and barley, and there was a general famine.,With regard to this famine it is related that Marta bat Baitos was one of the wealthy women of Jerusalem. She sent out her agent and said to him: Go bring me fine flour semida. By the time he went, the fine flour was already sold. He came and said to her: There is no fine flour, but there is ordinary flour. She said to him: Go then and bring me ordinary flour. By the time he went, the ordinary flour was also sold. He came and said to her: There is no ordinary flour, but there is coarse flour gushkera. She said to him: Go then and bring me coarse flour. By the time he went, the coarse flour was already sold. He came and said to her: There is no coarse flour, but there is barley flour. She said to him: Go then and bring me barley flour. But once again, by the time he went, the barley flour was also sold.,She had just removed her shoes, but she said: I will go out myself and see if I can find something to eat. She stepped on some dung, which stuck to her foot, and, overcome by disgust, she died.,Rabban Yoḥa ben Zakkai read concerning her a verse found in the section of the Torah listing the curses that will befall Israel: “The tender and delicate woman among you who would not adventure to set the sole of her foot upon the ground” (Deuteronomy 28:56). There are those who say that she did not step on dung, but rather she ate a fig of Rabbi Tzadok, and became disgusted and died. What are these figs? Rabbi Tzadok observed fasts for forty years, praying that Jerusalem would not be destroyed. He became so emaciated from fasting that when he would eat something it was visible from the outside of his body. And when he would eat after a fast they would bring him figs and he would suck out their liquid and cast the rest away. It was one such fig that Marta bat Baitos found and that caused her death.,It is further related that as she was dying, she took out all of her gold and silver and threw it in the marketplace. She said: Why do I need this? And this is as it is written: “They shall cast their silver in the streets and their gold shall be as an impure thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls, neither fill their bowels” (Ezekiel 7:19).,§ The Gemara relates: Abba Sikkara was the leader of the zealots biryonei of Jerusalem and the son of the sister of Rabban Yoḥa ben Zakkai. Rabban Yoḥa ben Zakkai sent a message to him: Come to me in secret. He came, and Rabban Yoḥa ben Zakkai said to him: Until when will you do this and kill everyone through starvation? Abba Sikkara said to him: What can I do, for if I say something to them they will kill me. Rabban Yoḥa ben Zakkai said to him: Show me a method so that I will be able to leave the city, and it is possible that through this there will be some small salvation.,Abba Sikkara said to him: This is what you should do: Pretend to be sick, and have everyone come and ask about your welfare, so that word will spread about your ailing condition. Afterward bring something putrid and place it near you, so that people will say that you have died and are decomposing. And then, have your students enter to bring you to burial, and let no one else come in so that the zealots not notice that you are still light. As the zealots know that a living person is lighter than a dead person.,Rabban Yoḥa ben Zakkai did this. Rabbi Eliezer entered from one side and Rabbi Yehoshua from the other side to take him out. When they arrived at the entrance of the city on the inside, the guards, who were of the faction of the zealots, wanted to pierce him with their swords in order to ascertain that he was actually dead, as was the common practice. Abba Sikkara said to them: The Romans will say that they pierce even their teacher. The guards then wanted at least to push him to see whether he was still alive, in which case he would cry out on account of the pushing. Abba Sikkara said to them: They will say that they push even their teacher. The guards then opened the gate and he was taken out.,When Rabban Yoḥa ben Zakkai reached there, i.e., the Roman camp, he said: Greetings to you, the king; greetings to you, the king. Vespasian said to him: You are liable for two death penalties, one because I am not a king and yet you call me king, and furthermore, if I am a king, why didn’t you come to me until now? Rabban Yoḥa ben Zakkai said to him: As for what you said about yourself: I am not a king,'' None |
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91. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Angels, Food of • Food • Food, Angelic • Food, Gentile • Food, Heavenly • fruits, vegetarian food
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 723; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 168
| 12b את הארץ למה לי להקדים שמים לארץ והארץ היתה תהו ובהו מכדי בשמים אתחיל ברישא מאי שנא דקא חשיב מעשה ארץ תנא דבי ר\' ישמעאל משל למלך בשר ודם שאמר לעבדיו השכימו לפתחי השכים ומצא נשים ואנשים למי משבח למי שאין דרכו להשכים והשכים,תניא ר\' יוסי אומר אוי להם לבריות שרואות ואינן יודעות מה רואות עומדות ואין יודעות על מה הן עומדות הארץ על מה עומדת על העמודים שנאמר (איוב ט, ו) המרגיז ארץ ממקומה ועמודיה יתפלצון עמודים על המים שנאמר (תהלים קלו, ו) לרוקע הארץ על המים מים על ההרים שנאמר על הרים יעמדו מים הרים ברוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח רוח בסערה שנאמר (תהלים קמח, ח) רוח סערה עושה דברו סערה תלויה בזרועו של הקב"ה שנאמר (דברים לג, כז) ומתחת זרועות עולם,וחכ"א על י"ב עמודים עומדת שנאמר (דברים לב, ח) יצב גבולות עמים למספר בני ישראל וי"א ז\' עמודים שנאמר (משלי ט, א) חצבה עמודיה שבעה ר"א בן שמוע אומר על עמוד אחד וצדיק שמו שנאמר (משלי י, כה) וצדיק יסוד עולם,א"ר יהודה שני רקיעים הן שנאמר (דברים י, יד) הן לה\' אלהיך השמים ושמי השמים,ר"ל אמר שבעה ואלו הן וילון רקיע שחקים זבול מעון מכון ערבות וילון אינו משמש כלום אלא נכנס שחרית ויוצא ערבית ומחדש בכל יום מעשה בראשית שנאמר (ישעיהו מ, כב) הנוטה כדוק שמים וימתחם כאהל לשבת רקיע שבו חמה ולבנה כוכבים ומזלות קבועין שנאמר (בראשית א, יז) ויתן אותם אלהים ברקיע השמים שחקים שבו רחיים עומדות וטוחנות מן לצדיקים שנאמר (תהלים עח, כג) ויצו שחקים ממעל ודלתי שמים פתח וימטר עליהם מן לאכול וגו\',זבול שבו ירושלים ובית המקדש ומזבח בנוי ומיכאל השר הגדול עומד ומקריב עליו קרבן שנאמר (מלכים א ח, יג) בנה בניתי בית זבול לך מכון לשבתך עולמים ומנלן דאיקרי שמים דכתיב (ישעיהו סג, טו) הבט משמים וראה מזבול קדשך ותפארתך,מעון שבו כיתות של מלאכי השרת שאומרות שירה בלילה וחשות ביום מפני כבודן של ישראל שנאמר (תהלים מב, ט) יומם יצוה ה\' חסדו ובלילה שירה עמי,אמר ר"ל כל העוסק בתורה בלילה הקב"ה מושך עליו חוט של חסד ביום שנאמר יומם יצוה ה\' חסדו ומה טעם יומם יצוה ה\' חסדו משום ובלילה שירה עמי ואיכא דאמרי אמר ר"ל כל העוסק בתורה בעוה"ז שהוא דומה ללילה הקב"ה מושך עליו חוט של חסד לעוה"ב שהוא דומה ליום שנאמר יומם יצוה ה\' חסדו ובלילה שירה עמי,א"ר לוי כל הפוסק מדברי תורה ועוסק בדברי שיחה מאכילין אותו גחלי רתמים שנאמר (איוב ל, ד) הקוטפים מלוח עלי שיח ושרש רתמים לחמם ומנלן דאיקרי שמים שנאמר (דברים כו, טו) השקיפה ממעון קדשך מן השמים,מכון שבו אוצרות שלג ואוצרות ברד ועליית טללים רעים ועליית אגלים וחדרה של סופה וסערה ומערה של קיטור ודלתותיהן אש שנאמר (דברים כח, יב) יפתח ה\' לך את אוצרו הטוב,הני ברקיעא איתנהו הני בארעא איתנהו דכתיב (תהלים קמח, ז) הללו את ה\' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור רוח סערה עושה דברו אמר רב יהודה אמר רב דוד ביקש עליהם רחמים והורידן לארץ אמר לפניו רבש"ע (תהלים ה, ה) לא אל חפץ רשע אתה לא יגורך (במגורך) רע צדיק אתה ה\' לא יגור במגורך רע ומנלן דאיקרי שמים דכתיב (מלכים א ח, לט) ואתה תשמע השמים מכון שבתך,ערבות שבו צדק משפט וצדקה גנזי חיים וגנזי שלום וגנזי ברכה ונשמתן של צדיקים ורוחות ונשמות שעתיד להיבראות וטל שעתיד הקב"ה להחיות בו מתים צדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך צדקה דכתיב (ישעיהו נט, יז) וילבש צדקה כשרין גנזי חיים דכתיב (תהלים לו, י) כי עמך מקור חיים וגנזי שלום דכתיב (שופטים ו, כד) ויקרא לו ה\' שלום וגנזי ברכה דכתיב (תהלים כד, ה) ישא ברכה מאת ה\',נשמתן של צדיקים דכתיב (שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה\' אלהיך רוחות ונשמות שעתיד להיבראות דכתיב (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי וטל שעתיד הקב"ה להחיות בו מתים דכתיב (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה,שם אופנים ושרפים וחיות הקדש ומלאכי השרת וכסא הכבוד מלך אל חי רם ונשא שוכן עליהם בערבות שנאמר (תהלים סח, ה) סולו לרוכב בערבות ביה שמו ומנלן דאיקרי שמים אתיא רכיבה רכיבה כתיב הכא סולו לרוכב בערבות וכתיב התם (דברים לג, כו) רוכב שמים בעזרך,וחשך וענן וערפל מקיפין אותו שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו סוכתו חשכת מים עבי שחקים ומי איכא חשוכא קמי שמיא והכתיב דניאל ב, כב הוא (גלי) עמיקתא ומסתרתא ידע מה בחשוכא ונהורא עמיה שרי לא קשיא הא'' None | 12b Why do I need “and the earth” et ha’aretz? To teach that heaven preceded earth in the order of Creation. The next verse states: “And the earth was unformed and void” (Genesis 1:2). The Gemara asks: After all, the Bible began with heaven first; what is different about the second verse? Why does the Bible recount the creation of earth first in the second verse? The Sage of the school of Rabbi Yishmael taught: This can be explained by a parable of a flesh-and-blood king who said to his servants: Rise early and come to my entrance. He arose and found women and men waiting for him. Whom does he praise? Those who are unaccustomed to rising early but yet rose early, the women. The same applies to the earth: Since it is a lowly, physical sphere, we would not have expected it to be created together with heaven. Therefore, it is fitting to discuss it at greater length.,§ It is taught in a baraita: Rabbi Yosei says: Woe to them, the creations, who see and know not what they see; who stand and know not upon what they stand. He clarifies: Upon what does the earth stand? Upon pillars, as it is stated: “Who shakes the earth out of its place, and its pillars tremble” (Job 9:6). These pillars are positioned upon water, as it is stated: “To Him Who spread forth the earth over the waters” (Psalms 136:6). These waters stand upon mountains, as it is stated: “The waters stood above the mountains” (Psalms 104:6). The mountains are upon the wind, as it is stated: “For behold He forms the mountains and creates the wind” (Amos 4:13). The wind is upon a storm, as it is stated: “Stormy wind, fulfilling His word” (Psalms 148:8). The storm hangs upon the arm of the Holy One, Blessed be He, as it is stated: “And underneath are the everlasting arms” (Deuteronomy 33:27), which demonstrates that the entire world rests upon the arms of the Holy One, Blessed be He.,And the Rabbis say: The earth stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. And some say: There are seven pillars, as it is stated: “She has hewn out her seven pillars” (Proverbs 9:1). Rabbi Elazar ben Shammua says: The earth rests on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” (Proverbs 10:25).,§ Rabbi Yehuda said: There are two firmaments, as it is stated: “Behold, to the Lord your God belongs the heaven and the heaven of heavens” (Deuteronomy 10:14), indicating that there is a heaven above our heaven.,Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. The Gemara proceeds to explain the role of each firmament: Vilon, curtain, is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain Vilon, and spreads them out as a tent to dwell in” (Isaiah 40:22). Rakia, firmament, is the one in which the sun, moon, stars, and zodiac signs are fixed, as it is stated: “And God set them in the firmament Rakia of the heaven” (Genesis 1:17). Sheḥakim, heights, is the one in which mills stand and grind manna for the righteous, as it is stated: “And He commanded the heights Shehakim above, and opened the doors of heaven; and He caused manna to rain upon them for food, and gave them of the corn of heaven” (Psalms 78:23–24).,Zevul, abode, is the location of the heavenly Jerusalem and the heavenly Temple, and there the heavenly altar is built, and the angel Michael, the great minister, stands and sacrifices an offering upon it, as it is stated: “I have surely built a house of Zevul for You, a place for You to dwell forever” (I\xa0Kings 8:13). And from where do we derive that Zevul is called heaven? As it is written: “Look down from heaven and see, from Your holy and glorious abode Zevul” (Isaiah 63:15).,Ma’on, habitation, is where there are groups of ministering angels who recite song at night and are silent during the day out of respect for Israel, in order not to compete with their songs, as it is stated: “By day the Lord will command His kindness, and in the night His song is with me” (Psalms 42:9), indicating that the song of the angels is with God only at night.,With regard to the aforementioned verse, Reish Lakish said: Whoever occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason that “by day, the Lord will command His kindness”? Because “and in the night His song,” i.e., the song of Torah, “is with me.” And some say that Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.”,With regard to the same matter, Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort maluaḥ with wormwood alei siaḥ, and the roots of the broom tree retamim are their food” (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, luḥot, which sounds similar to maluaḥ, for the purpose of siaḥ, idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” And from where do we derive that Ma’on is called heaven? As it is stated: “Look forth from Your holy Ma’on, from heaven” (Deuteronomy 26:15).,Makhon, dwelling place, is where there are storehouses of snow and storehouses of hail, and the upper chamber of harmful dews, and the upper chamber of drops, and the room of tempests and storms, and the cave of mist. And the doors of all these are made of fire. How do we know that there are storehouses for evil things? For it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12), which indicates the existence of a storehouse that contains the opposite of good.,The Gemara asks a question: With regard to these things listed above, are they located in heaven? It is obvious that they are located on the earth. As it is written: “Praise the Lord from the earth, sea monsters and all depths, fire and hail, snow and mist, stormy wind, fulfilling His word” (Psalms 148:7–8). The verse seems to indicate that all these things are found on the earth. Rav Yehuda said that Rav said: David requested mercy with regard to them, that they should not remain in heaven, and He brought them down to earth. He said before Him: Master of the Universe, “You are not a God that has pleasure in wickedness, evil shall not sojourn with You” (Psalms 5:5). In other words, You are righteous, O Lord. Nothing evil should sojourn in Your vicinity. Rather, it is better that they remain close to us. And from where do we derive that this place is called “heaven”? As it is written: “And You shall hear in heaven, the Makhon of Your dwelling” (I\xa0Kings 8:39).,Aravot, skies, is the firmament that contains righteousness; justice; righteousness, i.e., charity; the treasuries of life; the treasuries of peace; the treasuries of blessing; the souls of the righteous; the spirits and souls that are to be created; and the dew that the Holy One, Blessed be He, will use to revive the dead. The Gemara proves this statement: Righteousness and justice are found in heaven, as it is written: “Righteousness and justice are the foundation of Your throne” (Psalms 89:15); righteousness, as it is written: “And He donned righteousness as armor” (Isaiah 59:17); the treasuries of life, as it is written: “For with You is the source of life” (Psalms 36:10). And the treasuries of peace are found in heaven, as it is written: “And he called Him the Lord of peace” (Judges 6:24), implying that peace is God’s name and is therefore found close to Him. And the treasuries of blessing, as it is written: “He shall receive a blessing from the Lord” (Psalms 24:5).,The souls of the righteous are found in heaven, as it is written: “And the soul of my master shall be bound in the bundle of life with the Lord, your God” (I\xa0Samuel 25:29). Spirits and souls that are to be created are found there, as it is written: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16), which indicates that the spirit to be released into the world, wrapped around a body, is located close to God. The dew that the Holy One, Blessed be He, will use to revive the dead is found in heaven, as it is written: “A bountiful rain You will pour down, God; when Your inheritance was weary, You confirmed it” (Psalms 68:10).,There, in the firmaments, are the ofanim, the seraphim, the holy divine creatures, and the ministering angels, and the Throne of Glory. The King, God, the living, lofty, exalted One dwells above them in Aravot, as it is stated: “Extol Him Who rides upon the skies Aravot, Whose name is God” (Psalms 68:5). And from where do we derive that Aravot is called “heaven”? This is learned by using a verbal analogy between two instances of “rides” and “rides”: Here, it is written: “Extol Him Who rides upon the skies Aravot,” and there, it is written: “Who rides upon the heaven as your help” (Deuteronomy 33:26).,And darkness and clouds and fog surround Him, as it is stated: “He made darkness His hiding place, His pavilion round about Him; darkness of waters, thick clouds of the skies” (Psalms 18:12). The Gemara asks: And is there darkness before Heaven, i.e., before God? But isn’t it written: “He reveals deep and secret things, He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22), demonstrating that only light, not darkness, is found with God? The Gemara answers: This is not difficult. This verse, which states that only light dwells with Him, is referring'' None |
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92. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Slaves, Food Allowance • Slaves, Without Food Allowance • menstruants/niddah, food preparation
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 546; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 401
| 61a בריי דאכלה ביעי הוו לה בני עינני דאכלה כוורי הוו לה בני חינני דאכלה כרפסא הוו לה בני זיותני דאכלה כוסברתא הוו לה בני בישרני דאכלה אתרוגא הוו לה בני ריחני ברתיה דשבור מלכא אכלה בה אמה אתרוגא והוו מסקי לה לקמיה אבוה בריש ריחני,אמר רב הונא בדק לן רב הונא בר חיננא היא אומרת להניק והוא אומר שלא להניק שומעין לה צערא דידה הוא הוא אומר להניק והיא אומרת שלא להניק מהו כל היכא דלאו אורחה שומעין לה היא אורחה והוא לאו אורחיה מאי בתר דידיה אזלינן או בתר דידה אזלינן,ופשיטנא ליה מהא עולה עמו ואינה יורדת עמו אמר רב הונא מאי קראה (בראשית כ, ג) והיא בעולת בעל בעלייתו של בעל ולא בירידתו של בעל ר\' אלעזר אמר מהכא (בראשית ג, כ) כי היא היתה אם כל חי לחיים ניתנה ולא לצער ניתנה:,הכניסה לו שפחה וכו\': הא שארא עבדא ותימא ליה עיילית לך איתתא בחריקאי משום דאמר לה הא טרחא לדידי ולדידה קמי דידך מאן טרח:,שתים אינה מבשלת ואינה מניקה וכו\': הא שארא עבדא ותימא ליה עיילית לך איתתא אחריתי דטרחה לדידי ולדידה וחדא לדידך ולדידה משום דאמר לה קמי אורחי ופרחי מאן טרח:,שלש אינה מצעת המטה: הא שארא עבדא ותימא ליה עיילית לך אחריתי לאורחי ופרחי משום דאמר לה נפיש בני ביתא נפיש אורחי ופרחי,אי הכי אפי\' ארבע נמי ארבע כיון דנפישי להו מסייען אהדדי,א"ר חנא ואיתימא ר\' שמואל בר נחמני לא הכניסה לו ממש אלא כיון שראויה להכניס אע"פ שלא הכניסה תנא אחד שהכניסה לו ואחד שצמצמה לו משלה:,ארבע יושבת בקתדרא: אמר רב יצחק בר חנניא אמר רב הונא אע"פ שאמרו יושבת בקתדרא אבל מוזגת לו כוס ומצעת לו את המטה ומרחצת לו פניו ידיו ורגליו,אמר רב יצחק בר חנניא אמר רב הונא כל מלאכות שהאשה עושה לבעלה נדה עושה לבעלה חוץ ממזיגת הכוס והצעת המטה והרחצת פניו ידיו ורגליו,והצעת המטה אמר רבא לא אמרן אלא בפניו אבל שלא בפניו לית לן בה: ומזיגת הכוס שמואל מחלפא ליה דביתהו בידא דשמאלא אביי מנחא ליה אפומא דכובא רבא אבי סדיא רב פפא אשרשיפא,אמר רב יצחק בר חנניא אמר רב הונא הכל משהין בפני השמש חוץ מבשר ויין אמר רב חסדא בשר שמן ויין ישן אמר רבא בשר שמן כל השנה כולה יין ישן בתקופת תמוז,אמר רב ענן בר תחליפא הוה קאימנא קמיה דמר שמואל ואייתו ליה תבשילא דארדי ואי לאו דיהב לי איסתכני אמר רב אשי הוה קאימנא קמיה דרב כהנא ואייתו ליה גרגלידי דליפתא בחלא ואי לאו דיהב לי איסתכני רב פפא אמר אפילו תמרתא דהנוניתא כללא דמילתא כל דאית ליה ריחא ואית ליה קיוהא,אבוה בר איהי ומנימין בר איהי חד ספי מכל מינא ומינא וחד ספי מחד מינא מר משתעי אליהו בהדיה ומר לא משתעי אליהו בהדיה,הנהו תרתין חסידי ואמרי לה רב מרי ורב פנחס בני רב חסדא מר קדים ספי ומר מאחר ספי דקדים ספי אליהו משתעי בהדיה דמאחר ספי לא משתעי אליהו בהדיה,אמימר ומר זוטרא ורב אשי הוו קא יתבי אפיתחא דבי אזגור מלכא חליף ואזיל אטורנגא דמלכא חזייה רב אשי למר זוטרא'' None | 61a healthy; one who eats eggs will have large-eyed children; one who eats fish will have graceful children; one who eats celery will have beautiful children; one who eats coriander kusbarta will have corpulent children; and one who eats etrogim will have sweet-smelling children. It is related with regard to the daughter of King Shapur of Persia, that her mother ate etrogim while pregt with her and they used to place her in front of her father on top of all the spices, as she was so fragrant.,§ Rav Huna said: Rav Huna bar Ḥina tested us, by asking: If she says that she wants to nurse and he says that he does not want her to nurse but rather to give the child to a wet nurse, we accede to her desires, as she is the one suffering from engorgement of her breasts. However, if he says that he wants her to nurse and she says that she does not want to nurse, what is the halakha? He then narrowed the scope of the question: Anywhere that she is not accustomed, as the women of her family generally do not nurse their children but give them to wet nurses instead, we accede to her desires. However, if she is accustomed to nursing and he is not accustomed, i.e., the women of her family generally nurse their babies but the women in his family do not, what is the halakha: Do we follow his wishes to follow her family custom or do we follow her wishes to follow his family custom?,And we answered his question from this amoraic statement: When a woman marries a man, she ascends with him to his socioeconomic status, if it is higher than hers, but she does not descend with him if his status is lower. Consequently, if his family is not accustomed to nurse, she is not obligated to nurse either. Rav Huna said: What is the verse from which this is derived? It is derived from: “She is a man’s wife” (Genesis 20:3). The Gemara explains: The word used here for “wife be’ula” hints through similar spelling that she ascends in status with the ascension aliya of her husband but does not descend with the descent of her husband. Rabbi Elazar said: There is a hint to this principle from here: “As she was the mother of all living” (Genesis 3:20), which indicates that she was given to her husband for living with him, but was not given to suffer pain with him.,§ The mishna states that if she brought him one maidservant into the marriage with her, she does not need to grind wheat, bake, or wash clothes. The Gemara infers from this statement that she must nevertheless perform the other tasks. The Gemara asks: Let the wife say to him: I brought you a woman in my place baḥarikai who can perform all the tasks I am supposed to do, and the wife should be completely exempt. The Gemara answers: This is not a valid argument because the husband can say to her: This maidservant toils for me and for herself like any other woman, but who will toil for you? It is necessary for the wife to do some work in order to cover some of her own expenses.,The mishna further said that if she brought him two maidservants, she does not need to cook and does not need to nurse her child. The Gemara infers: She must nevertheless perform the other tasks. The Gemara asks: Let the wife say to him: I brought you another woman who can toil for me and for herself, and one who can toil for you and for herself. Consequently, I do not need to do any work at all. The Gemara answers: This is also not a valid argument because he can say to her: Who is going to toil for the guests and wayfarers who will come because we are a large household? There are still other tasks that need to be performed.,The mishna further said that if she brought him three maidservants, she does not need to make his bed or make thread from wool. The Gemara infers: She must nevertheless perform the other tasks. The Gemara asks: Let her say to him: I brought you another woman to toil for the guests and wayfarers, in addition to one to toil for herself and for me, and another to toil for herself and for you. Therefore, I do not need to do any work at all. The Gemara answers: This is also not a valid argument because he can say to her: When the members of the house increase, the number of guests and wayfarers also increases and therefore there is still more work to be done.,The Gemara asks: If so, then even if she brought him four maidservants as well, she should also have to work, as there will be many more guests. But the mishna says that if she brought four maidservants she does not need to do anything. The Gemara answers: When there are four, since there are many of them, they assist one another and can complete all the necessary tasks.,Rav Ḥana, and some say Rav Shmuel bar Naḥmani, said: This does not necessarily mean that she actually brought him maidservants. Rather, once she is able to bring him maidservants, i.e., once her dowry is sufficiently large to buy maidservants, then she is exempt from performing the tasks, although she did not actually bring him maidservants. The Sages taught: Whether she brought him actual maidservants or whether she reduced her own needs in order to release enough money to bring a maidservant to work, she is exempt from the tasks.,§ The mishna says that if she brought him four maidservants, she may sit in an chair and not do anything. Rav Yitzḥak bar Ḥaya said that Rav Huna said: Although they said that she may sit in a chair and does not need to work, she should still pour his cup; and make his bed; and wash his face, hands, and feet, as these responsibilities are not household tasks that can be delegated to a maidservant. Rather, they are gestures of affection toward her husband.,Rav Yitzḥak bar Ḥaya also said that Rav Huna said a similar halakha: All tasks that a wife performs for her husband, a menstruating woman may similarly perform for her husband, except for: Pouring his cup; and making his bed; and washing his face, hands, and feet. As explained above, these are acts of affection. If she is menstruating she should not perform them, so as not to lead to forbidden intercourse.,And With regard to the prohibition against making the husband’s bed, Rava said: We said this only if she made the bed in front of him, but if it was not in front of him, we have no problem with it. With regard to the prohibition against pouring his cup, the Gemara comments: Shmuel’s wife would change her practice toward him during her menstruation period and pour with her left hand, since if she made some change in the manner of pouring, this would serve as a reminder of her status and mitigate the concern that it might lead to intimacy. Abaye’s wife would place his cup on top of a barrel, Rava’s wife would place it on his pillow, and Rav Pappa’s wife would place it on the bench to create a change.,§ Apropos statements by Rav Yitzḥak ben Ḥaya, the Gemara cites other statements in his name. Rav Yitzḥak bar Ḥaya said that Rav Huna said: All foods may be withheld from before the waiter, as one who is a waiter at the meal must wait until the guests have eaten from every food and only then may he eat, except for meat and wine, as these foods arouse the appetite more and the waiter would suffer if he could not eat them together with the other participants. Rav Ḥisda said: This is referring only to fatty meat and aged wine. Rava said: It applies to fatty meat all year round but aged wine only during the season of Tammuz, in the summer. Due to the heat, the aroma of the wine is more pervasive at that time.,Rav A bar Taḥalifa said: I was once standing before Mar Shmuel, and they brought him a cooked dish of mushrooms, and if he had not given me some, I would have been endangered due to the craving that I suffered. Rav Ashi said: I was once standing before Rav Kahana, and they brought him slices gargelidei of turnip in vinegar, and if he had not given me some, I would have been endangered. Rav Pappa said: Even a fragrant date should be offered to the waiter. The Gemara concludes: The principle of the matter is: One should offer some of everything that either has an aroma or that has a sharp taste to whomever is present when it is served, so that no one suffer by being unable to partake of these foods.,It is related about two Sages, Avuh bar Ihi and Minyamin bar Ihi, that one of them was accustomed to give his waiter from every type of food that he ate, while the other one would give him only one of the types of food that he ate. The Gemara says: Elijah spoke with this Sage, but Elijah did not speak with that Sage, since he did not act with piety and caused his waiter to suffer.,Similarly, the Gemara relates an incident with regard to two pious men, and some say they were Rav Mari and Rav Pineḥas, the sons of Rav Ḥisda: One Sage would give the waiter something to eat before the meal, and the other Sage would give the waiter something to eat after the guests had eaten. With regard to the one who gave it to him earlier, Elijah spoke with him. But with regard to the one who gave it to him later, Elijah did not speak with him.,The Gemara relates another incident with regard to this matter: Ameimar and Mar Zutra and Rav Ashi were sitting at the entrance to the house of King Izgur. The king’s chief butler was passing by with various foods. Rav Ashi saw Mar Zutra’s'' None |
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93. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Purity (see also Food laws) • food
Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 146; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 171
| 26b למישתא ביה שיכרא שפיר דמי,רבינא הוה ליה ההוא תילא דבי כנישתא אתא לקמיה דרב אשי אמר ליה מהו למיזרעה אמר ליה זיל זבניה משבעה טובי העיר במעמד אנשי העיר וזרעה,רמי בר אבא הוה קא בני בי כנישתא הוה ההיא כנישתא עתיקא הוה בעי למיסתריה ולאתויי ליבני וכשורי מינה ועיולי להתם יתיב וקא מיבעיא ליה הא דרב חסדא דאמר רב חסדא לא ליסתור בי כנישתא עד דבני בי כנישתא אחריתי התם משום פשיעותא כי האי גוונא מאי אתא לקמיה דרב פפא ואסר ליה לקמיה דרב הונא ואסר ליה,אמר רבא האי בי כנישתא חלופה וזבונה שרי אוגורה ומשכונה אסור מאי טעמא בקדושתה קאי,ליבני נמי חלופינהו וזבונינהו שרי אוזופינהו אסור הני מילי בעתיקתא אבל בחדתא לית לן בה,ואפילו למאן דאמר הזמנה מילתא היא ה"מ כגון האורג בגד למת אבל הכא כטווי לאריג דמי וליכא למאן דאמר,מתנה פליגי בה רב אחא ורבינא חד אסר וחד שרי מאן דאסר בהאי תפקע קדושתה ומאן דשרי אי לאו דהוה ליה הנאה מיניה לא הוה יהיב ליה הדר הוה ליה מתנה כזביני,ת"ר תשמישי מצוה נזרקין תשמישי קדושה נגנזין ואלו הן תשמישי מצוה סוכה לולב שופר ציצית ואלו הן תשמישי קדושה דלוסקמי ספרים תפילין ומזוזות ותיק של ס"ת ונרתיק של תפילין ורצועותיהן,אמר רבא מריש הוה אמינא האי כורסיא תשמיש דתשמיש הוא ושרי כיון דחזינא דמותבי עלויה ס"ת אמינא תשמיש קדושה הוא ואסור,ואמר רבא מריש הוה אמינא האי פריסא תשמיש דתשמיש הוא כיון דחזינא דעייפי ליה ומנחי סיפרא עלויה אמינא תשמיש קדושה הוא ואסור,ואמר רבא האי תיבותא דאירפט מיעבדה תיבה זוטרתי שרי כורסייא אסיר ואמר רבא האי פריסא דבלה למיעבדיה פריסא לספרי שרי לחומשין אסיר,ואמר רבא הני זבילי דחומשי וקמטרי דספרי תשמיש קדושה נינהו ונגנזין פשיטא מהו דתימא הני לאו לכבוד עבידן לנטורי בעלמא עבידי קמ"ל,ההוא בי כנישתא דיהודאי רומאי דהוה פתיח לההוא אידרונא דהוה מחית ביה מת והוו בעו כהני למיעל לצלויי התם אתו אמרו ליה לרבא אמר להו דלו תיבותא אותבוה דהוה ליה כלי עץ העשוי לנחת וכלי עץ העשוי לנחת אינו מקבל טומאה וחוצץ בפני הטומאה,אמרו ליה רבנן לרבא והא זמנין דמטלטלי ליה כי מנח ספר תורה עלויה והוה ליה מיטלטלא מלא וריקם אי הכי לא אפשר,אמר מר זוטרא מטפחות ספרים שבלו עושין אותן תכריכין למת מצוה וזו היא גניזתן,ואמר רבא ספר תורה שבלה גונזין אותו אצל תלמיד חכם ואפילו שונה הלכות אמר רב אחא בר יעקב ובכלי חרס שנאמר (ירמיהו לב, יד) ונתתם בכלי חרש למען יעמדו ימים רבים,(ואמר) רב פפי משמיה דר\' מבי כנישתא לבי רבנן שרי מבי רבנן לבי כנישתא אסיר ורב פפא משמיה דרבא מתני איפכא אמר רב אחא'' None | 26b to drink beer with the proceeds seems well and is permitted. The seven representatives have the authority to annul the sanctity of the synagogue, and therefore the proceeds of its sale do not retain any sanctity.,The Gemara relates: Ravina had a certain piece of land on which stood a mound of the ruins of a synagogue. He came before Rav Ashi and said to him: What is the halakha with regard to sowing the land? He said to him: Go, purchase it from the seven representatives of the town in an assembly of the residents of the town, and then you may sow it.,Rami bar Abba was once building a synagogue. There was a certain old synagogue that he wished to demolish, and bring bricks and beams from it, and bring them to there, to construct a new synagogue. He sat and considered that which Rav Ḥisda said, as Rav Ḥisda said: One should not demolish a synagogue until one has built another synagogue. Rami bar Abba reasoned that Rav Ḥisda’s ruling there is due to a concern of negligence, as perhaps after the first synagogue is demolished, people will be negligent and a new one will never be built. However, in a case like this, where the new synagogue is to be built directly from the materials of the old one, what is the halakha? He came before Rav Pappa to ask his opinion, and he prohibited him from doing so. He then came before Rav Huna, and he also prohibited him from doing so.,Rava said: With regard to this synagogue, exchanging it for a different building or selling it for money is permitted, but renting it out or mortgaging it is prohibited. What is the reason for this? When a synagogue is rented out or mortgaged, it remains in its sacred state. Therefore, it is prohibited to rent it out or mortgage it, because it will then be used for a non-sacred purpose. However, if it is exchanged or sold, its sanctity is transferred to the other building or to the proceeds of the sale, and therefore the old synagogue building may be used for any purpose.,The same halakha is also true of the bricks of a synagogue; exchanging them or selling them is permitted, but renting them out is prohibited. The Gemara comments: This applies to old bricks that have already been part of a synagogue, but as for new bricks that have only been designated to be used in a synagogue, we have no problem with it if they are rented out for a non-sacred purpose.,And even according to the one who said that mere designation is significant, i.e., although a certain object was not yet used for the designated purpose, the halakhic ramifications of using it for that purpose already take hold, this applies only in a case where it was created from the outset for that purpose, for example, one who weaves a garment to be used as shrouds for a corpse. However, here the bricks are comparable to already spun thread that was then designated to be used to weave burial shrouds. Concerning such designation, where nothing was specifically created for the designated purpose, there is no one who said that the designation is significant.,Rav Aḥa and Ravina disagree about whether it is permitted to give away a synagogue as a gift to then be used for a non-sacred purpose. One of them prohibited it, and the other one permitted it. The one who prohibits it says: Is it possible that with this act of giving alone its sanctity is removed? This cannot be the case. Since the synagogue was not exchanged for anything else, there is nothing to which the sanctity may be transferred. Consequently, the synagogue remains sacred. And the one who permitted it does so because he reasons that if the donor did not receive any benefit from giving the synagogue, he would not have given it. Therefore, the gift has reverted to being like a sale, and the sanctity is transferred to the benefit received.,§ The Sages taught in a baraita: Articles used in the performance of a mitzva may be thrown out after use. Although these items were used in the performance of a mitzva, they are not thereby sanctified. However, articles associated with the sanctity of God’s name, i.e. articles on which God’s name is written, and articles that serve an article that has God’s name written on it, even after they are no longer used, must be interred in a respectful manner. And these items are considered articles of a mitzva: A sukka; a lulav; a shofar; and ritual fringes. And these items are considered articles of sanctity: Cases of scrolls, i.e. of Torah scrolls; phylacteries; and mezuzot; and a container for a Torah scroll; and a cover for phylacteries; and their straps.,Rava said: Initially, I used to say that this lectern in the synagogue upon which the Torah is read is only an article of an article of sanctity, as the Torah scroll does not rest directly upon the lectern but rather upon the cloth that covers it. And the halakha is that once an article of an article of sanctity is no longer used, it is permitted to throw it out. However, once I saw that the Torah scroll is sometimes placed directly upon the lectern without an intervening cloth. I said that it is an article used directly for items of sanctity, and as such it is prohibited to simply discard it after use.,And Rava similarly said: Initially, I used to say that this curtain, which is placed at the opening to the ark as a decoration, is only an article of an article of sanctity, as it serves to beautify the ark but is not directly used for the Torah scroll. However, once I saw that sometimes the curtain is folded over and a Torah scroll is placed upon it. I said that it is an article used directly for items of sanctity and as such it is prohibited to simply discard it after use.,And Rava further said: With regard to this ark that has fallen apart, constructing a smaller ark from its materials is permitted, as both have the same level of sanctity, but to use the materials to construct a lectern is prohibited because the lectern has a lesser degree of sanctity. And Rava similarly said: With regard to this curtain used to decorate an ark that has become worn out, to fashion it into a wrapping cloth for Torah scrolls is permitted, but to fashion it into a wrapping cloth for a scroll of one of the five books of the Torah is prohibited.,And Rava also said: With regard to these cases for storing scrolls of one of the five books of the Torah and sacks for storing Torah scrolls, they are classified as articles of sanctity. Therefore, they are to be interred when they are no longer in use. The Gemara asks: Isn’t that obvious? The Gemara answers: Lest you say that since these items are not made for the honor of the scrolls but rather are made merely to provide protection, they should not be classified as articles of sanctity, Rava therefore teaches us that although they are indeed made to protect the scrolls, they also provide honor and are therefore to be classified as articles of sanctity.,The Gemara relates: There was a certain synagogue of the Jews of Rome that opened out into a room in which a corpse was lying, thereby spreading the ritual impurity of the corpse throughout the synagogue. And the priests wished to enter the synagogue in order to pray there. However, it was prohibited for them to do so because a priest may not come in contact with ritual impurity of a corpse. They came and spoke to Rava, about what to do. He said to them: Lift up the ark and put it down in the opening between the two rooms, as it is a wooden utensil that is designated to rest in one place and not be moved from there, and the halakha is that a wooden utensil that is designated to rest is not susceptible to ritual impurity, and therefore it serves as a barrier to prevent ritual impurity from spreading.,The Rabbis said to Rava: But isn’t the ark sometimes moved when a Torah scroll is still resting inside it, and therefore it is a utensil that is moved both when it is full and when it is empty; such a utensil is susceptible to ritual impurity and cannot prevent ritual impurity from spreading. He said to them: If so, if it is as you claim, then it is not possible to remedy the situation.,Mar Zutra said: With regard to wrapping cloths of Torah scrolls that have become worn out, they may be made into shrouds for a corpse with no one to bury it met mitzva, and this is their most appropriate manner for being interred.,And Rava said: A Torah scroll that became worn out is interred and buried next to a Torah scholar, and in this regard, a Torah scholar is defined even as one who only studies the halakhot in the Mishna and the baraitot but is not proficient in their analysis. Rav Aḥa bar Ya’akov said: And when it is buried, it is first placed in an earthenware vessel, as it is stated: “And put them in an earthenware vessel, that they may last for many days” (Jeremiah 32:14).,§ And Rav Pappi said in the name of Rava: To convert a building from a synagogue into a study hall is permitted, but from a study hall into a synagogue is prohibited, as he holds that a study hall has a higher degree of sanctity than a synagogue. And Rav Pappa in the name of Rava teaches the opposite, as he holds that a synagogue has a higher degree of sanctity than a study hall. Rav Aḥa said:'' None |
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94. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Purity (see also Food laws) • menstruants/niddah, food preparation
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 401; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 162
13b ושימש תלמידי חכמים הרבה מפני מה מת בחצי ימיו ולא היה אדם מחזירה דבר פעם אחת נתארחתי אצלה והיתה מסיחה כל אותו מאורע ואמרתי לה בתי בימי נדותך מה הוא אצלך אמרה לי חס ושלום אפי\' באצבע קטנה לא נגע בי בימי לבוניך מהו אצלך אכל עמי ושתה עמי וישן עמי בקירוב בשר ולא עלתה דעתו על דבר אחר ואמרתי לה ברוך המקום שהרגו שלא נשא פנים לתורה שהרי אמרה תורה (ויקרא יח, יט) ואל אשה בנדת טומאתה לא תקרב כי אתא רב דימי אמר מטה חדא הואי במערבא אמרי אמר רב יצחק בר יוסף סינר מפסיק בינו לבינה:,| 13b and served Torah scholars extensively, why did he die at half his days? Where is the length of days promised him in the verse? No one would respond to her astonishment at all. Eliyahu said: One time I was a guest in her house, and she was relating that entire event with regard to the death of her husband. And I said to her: My daughter, during the period of your menstruation, how did he act toward you? She said to me: Heaven forbid, he did not touch me even with his little finger. And I asked her: In the days of your white garments, after the menstrual flow ended, and you were just counting clean days, how did he act toward you then? She said to me: He ate with me, and drank with me, and slept with me with bodily contact and, however, it did not enter his mind about something else, i.e., conjugal relations. And I said to her: Blessed is the Omnipresent who killed him for this sin, as your husband did not show respect to the Torah. The Torah said: “And to a woman in the separation of her impurity you should not approach” (Leviticus 18:19), even mere affectionate contact is prohibited. The Gemara relates that when Rav Dimi came from Eretz Yisrael to Babylonia, he said: That student did not actually sleep with her with bodily contact; rather, it was in one bed that they slept without contact. In the West, in Eretz Yisrael, they say that Rav Yitzḥak bar Yosef said: When they would sleep together in one bed, she wore a belt sinar from the waist down that would separate between him and her. Nevertheless, since the matter is prohibited, that student was punished.,And these are among the halakhot that the Sages, who went up to visit him, said in the upper story of Ḥaya ben Ḥizkiya ben Garon. The precise nature of these halakhot will be explained in the Gemara. These halakhot are considered one unit because they share a distinctive element. Since many Sages were there, among them most of the generation’s Torah scholars in Eretz Yisrael, they engaged in discussion of various halakhot of the Torah. It turned out that when the people expressing opinions were counted, the students of Beit Shammai outnumbered the students of Beit Hillel, and they issued decrees with regard to eighteen matters on that day in accordance with the opinion of Beit Shammai.,Abaye said to Rav Yosef: Did we learn in our mishna: These are among the halakhot, or did we learn in our mishna: And these are among the halakhot? The difference is significant. Did we learn: And these, and if so, the reference would be to those that we said earlier, i.e., that those halakhot are included in the decrees? Or did we learn: These, and if so the reference would be to those that we seek to mention below? Come and hear a solution to this dilemma from the fact that these matters were taught together in a baraita: One may not shake garments to rid them of lice by the light of the lamp and one may not read by the light of the lamp; and these are among the halakhot that the Sages said in the attic of Ḥaya ben Ḥizkiya ben Garon. Conclude from this that we learned: And these in the mishna, and the reference is to the decrees mentioned earlier.,The Sages taught in a baraita with regard to Megillat Ta’anit, which is a list of days of redemption that were established as celebrations for generations: Who wrote Megillat Ta’anit? This scroll was written by Ḥaya ben Ḥizkiya ben Garon and his faction, who held dear the memory of the troubles that befell Israel and their salvation from them.,Rabban Shimon ben Gamliel said: We also hold dear the memory of the troubles from which Israel was saved, but what can we do? If we came to write all the days of that kind, we would not manage to do so, as the troubles that Israel experienced in every generation and era are numerous, and on each day there is an event worthy of commemoration.,Alternatively: Why do we not record the days of salvation from troubles? Just as a crazy person is not hurt, as he is not aware of the troubles that befall him, so too, we cannot appreciate the magnitude of the calamities that befall us.,Alternatively: The flesh of a dead person does not feel the scalpel izemel cutting into him, and we, too, are in such a difficult situation that we no longer feel the pains and troubles. With regard to the last analogy, the Gemara asks: Is that so? Didn’t Rav Yitzḥak say: The gnawing of maggots is as excruciating to the dead as the stab of a needle is to the flesh of the living, as it is stated with regard to the dead: “But his flesh shall hurt him, and his soul mourns over him” (Job 14:22)? Rather, say and explain the matter: The dead flesh in parts of the body of the living person that are insensitive to pain does not feel the scalpel that cuts him.,Rav Yehuda said that Rav said: Truly, that man is remembered for the good, and his name is Ḥaya ben Ḥizkiya, as if not for him, the book of Ezekiel would have been suppressed because its contents, in many details, contradict matters of Torah. The Sages sought to suppress the book and exclude it from the canon. What did he, Ḥaya ben Ḥizkiya, do? They brought him three hundred jugs of oil, for light and food, up to his upper story, and he sat isolated in the upper story and did not move from there until he homiletically interpreted all of those verses in the book of Ezekiel that seemed contradictory, and resolved the contradictions.,We learned in the mishna that when the Sages went up to the upper story of the house of Ḥaya ben Ḥizkiya ben Garon, they were counted and issued eighteen decrees in accordance with the opinion of Beit Shammai. The Gemara asks: What are those eighteen matters? The Gemara answers: As we learned in a mishna, a list of the decrees that the Sages issued with regard to items whose level of impurity is such that if they come into contact with teruma they disqualify it. By means of that contact, the teruma itself becomes impure, but it does not transmit impurity to other items. These disqualify teruma: One who eats food with first degree ritual impurity status acquired as a result of contact with a primary source of ritual impurity, e.g., a creeping animal; and one who eats food with second degree ritual impurity status acquired as a result of contact with an item with first degree ritual impurity status; and one who drinks impure liquids of any degree of impurity; and one whose head and most of his body come into drawn water after he immersed himself in a ritual bath to purify himself; and a ritually pure person that three log of drawn water fell on his head and most of his body; and a Torah scroll; and the hands of any person who did not purify himself for the purpose of handling teruma; and one who immersed himself during the day, i.e., one who was impure and immersed himself, and until evening he is not considered completely pure; and foods and vessels that became impure by coming into contact with impure liquids. Contact with any of these disqualifies the teruma. The Gemara seeks to clarify these matters.,The Gemara asks first: Who is the tanna who holds that one who eats food with first degree ritual impurity status, and one who eats food with second degree ritual impurity status, disqualify the teruma, but'' None | |
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95. Origen, Against Celsus, 8.28 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • demons and food • food • food, impurity of and demonology • food, impurity of in second- and third-century sources • food, impurity of offered to idols
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81, 205; Wilson (2012), The Sentences of Sextus, 147
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8.28 We shall now proceed to the next statement of Celsus, and examine it with care: If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature? Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak; and again, Destroy not him with your meat, for whom Christ died; and again, If meat make my brother to offend, I will eat no flesh while the world stands, lest I make my brother to offend. '' None |
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96. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Food • transformation, food
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182, 259; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 124
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97. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Impure food • food, impurity of offered to idols
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 192; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 79
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98. Augustine, Confessions, 7.18.24 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • food imagery • infants, food
Found in books: Grove (2021), Augustine on Memory, 33; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 181
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7.18.24 24. And I sought a way of acquiring strength sufficient to enjoy You; but I found it not until I embraced that Mediator between God and man, the man Christ Jesus, 1 Timothy 2:5 who is over all, God blessed for ever, Romans 9:5 calling unto me, and saying, I am the way, the truth, and the life, John 14:6 and mingling that food which I was unable to receive with our flesh. For the Word was made flesh, John 1:14 that Your wisdom, by which You created all things, might provide milk for our infancy. For I did not grasp my Lord Jesus, - I, though humbled, grasped not the humble One; nor did I know what lesson that infirmity of His would teach us. For Your Word, the Eternal Truth, pre-eminent above the higher parts of Your creation, raises up those that are subject unto Itself; but in this lower world built for Itself a humble habitation of our clay, whereby He intended to abase from themselves such as would be subjected and bring them over unto Himself, allaying their swelling, and fostering their love; to the end that they might go on no further in self-confidence, but rather should become weak, seeing before their feet the Divinity weak by taking our coats of skins; and wearied, might cast themselves down upon It, and It rising, might lift them up. '' None |
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99. None, None, nan (4th cent. CE - 9th cent. CE)
Tagged with subjects: • Food • food
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 188; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 171
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100. Anon., Letter of Aristeas, 4, 9-11, 15-16, 31, 44, 58, 121-122, 128-172, 190, 196, 198, 201, 236, 248, 252, 268, 283, 292-294, 305, 308
Tagged with subjects: • Aristeas, Letter of, Food laws • Food (dietary) laws, kashrut • Food laws • Kosher food • Purity (see also Food laws) • demons and food • food • food laws • food laws, explanation of, in Letter of Aristeas • food, impurity of among Jews • food, impurity of and demonology • food, impurity of in second- and third-century sources • food/dietary laws • kosher food • kosher law / food laws
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 118, 119; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 287; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 85, 210; Gera (2014), Judith, 369; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 110, 111; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 4, 61, 65; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 46, 47; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 109, 121; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 38, 54, 68, 69, 107, 149, 220, 241, 242, 246, 252, 253, 255, 256, 258, 259, 264, 267, 268, 269, 270, 271, 272, 275, 277, 278, 279, 281, 283, 285, 286, 288, 290, 302, 303, 305, 306, 307, 308, 309, 314, 318, 342, 351, 428
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4 laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king's father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell" 9 Demetrius of Phalerum, the president of the king's library, received vast sums of money, for the purpose of collecting together, as far as he possibly could, all the books in the world. By means of purchase and transcription, he carried out, to the best of his ability, the purpose of the king. On one occasion when I was present he was asked, How many thousand books are there in the library?" "10 and he replied, 'More than two hundred thousand, O king, and I shall make endeavour in the immediate future to gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in"11 your library. What is to prevent you from doing this?' replied the king. 'Everything that is necessary has been placed at your disposal. They need to be translated,' answered Demetrius, 'for in the country of the Jews they use a peculiar alphabet (just as the Egyptians, too, have a special form of letters) and speak a peculiar dialect. They are supposed to use the Syriac tongue, but this is not the case; their language is quite different.' And the king when he understood all the facts of the case ordered a letter to be written to the Jewish High Priest that his purpose (which has already been described) might be accomplished." 15 our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or 16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" 31 informed by those who know; for they have never had a king's care to protect them. It is necessary that these should be made accurate for your library since the law which they contain, in as much as it is of divine origin, is full of wisdom and free from all blemish. For this reason literary men and poets and the mass of historical writers have held aloof from referring to these books and the men who have lived and are living in accordance with them, because their" "
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4 These men imparted to me your message and received from me an answer in agreement with your letter. I will consent to everything which is advantageous to you even though your request is very unusual. For you have bestowed upon our citizens great and never to be forgotten benefits in many' "
58 tructure was of massive gold welded together. And they made a border of a hand's breadth round about it. And there was a wreath of wave-work, engraved in relief in the form of ropes marvelously" "
121 in brief form. I shall describe the work of translation in the sequel. The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature, but had studied most 122 carefully that of the Greeks as well. They were specially qualified therefore for serving on embassies and they undertook this duty whenever it was necessary. They possessed a great facility for conferences and the discussion of problems connected with the law. They espoused the middle course - and this is always the best course to pursue. They abjured the rough and uncouth manner, but they were altogether above pride and never assumed an air of superiority over others, and in conversation they were ready to listen and give an appropriate answer to every question. And all of them carefully observed this rule and were anxious above everything else to excel each other in
128 It is worth while to mention briefly the information which he gave in reply to our questions. For I suppose that most people feel a curiosity with regard to some of the enactments in the law, 12
9 especially those about meats and drinks and animals recognized as unclean. When we asked why, since there is but one form of creation, some animals are regarded as unclean for eating, and others unclean even to the touch (for though the law is scrupulous on most points, it is specially scrupulous on such' "130 matters as these) he began his reply as follows: 'You observe,' he said, 'what an effect our modes of life and our associations produce upon us; by associating with the bad, men catch their depravities and become miserable throughout their life; but if they live with the wise and prudent, they find" '1
31 the means of escaping from ignorance and amending their lives. Our Lawgiver first of all laid down the principles of piety and righteousness and inculcated them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the injurious effects of sin and the 132 punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to 133 Him. Working out these truths carefully and having made them plain he showed that even if a man should think of doing evil - to say nothing of actually effecting it - 13
4 he would not escape detection, for he made it clear that the power of God pervaded the whole of the law. 135 Beginning from this starting point he went on to show that all mankind except ourselves believe in the existence of many gods, though they themselves are much more powerful than the beings whom they vainly worship. For when they have made statues of stone and wood, they say that they are the images of those who have invented something useful for life and they worship them, though 136 they have clear proof that they possess no feeling. For it would be utterly foolish to suppose that any one became a god in virtue of his inventions. For the inventors simply took certain objects already created and by combining them together, showed that they possessed a fresh utility: they 137 did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are' "138 the wisest of the Greeks. Why need we speak of other infatuated people, Egyptians and the like, who place their reliance upon wild beasts and most kinds of creeping things and cattle, and worship them, and offer sacrifices to them both while living and when dead?'" "13
9 'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole" "1
40 creation. Hence the leading Egyptian priests having looked carefully into many matters, and being cognizant with (our) affairs, call us' men of God'. This is a title which does not belong to the rest of mankind but only to those who worship the true God. The rest are men not of God but of meats and drinks and clothing. For their whole disposition leads them to find solace in these things." '1
41 Among our people such things are reckoned of no account. but throughout their whole life their 1
42 main consideration is the sovereignty of God. Therefore lest we should be corrupted by any abomination, or our lives be perverted by evil communications, he hedged us round on all sides by 1
43 rules of purity, affecting alike what we eat, or drink, or touch, or hear, or see. For though, speaking generally, all things are alike in their natural constitution, since they are all governed by one and the same power, yet there is a deep reason in each individual case why we abstain from the use of certain things and enjoy the common use of others. For the sake of illustration I will run over one or two 1
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4 points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and 1
45 the perfecting of character. For all the birds that we use are tame and distinguished by their cleanliness, feeding on various kinds of grain and pulse, such as for instance pigeons, turtle-doves, 1
46 locusts, partridges, geese also, and all other birds of this class. But the birds which are forbidden you will find to be wild and carnivorous, tyrannizing over the others by the strength which they possess, and cruelly obtaining food by preying on the tame birds enumerated above and not only so, but 1
47 they seize lambs and kids, and injure human beings too, whether dead or alive, and so by naming them unclean, he gave a sign by means of them that those, for whom the legislation was ordained, must practice righteousness in their hearts and not tyrannize over any one in reliance upon their own strength nor rob them of anything, but steer their course of life in accordance with justice, just as the tame birds, already mentioned, consume the different kinds of pulse that grow upon the earth 1
48 and do not tyrannize to the destruction of their own kindred. Our legislator taught us therefore that it is by such methods as these that indications are given to the wise, that they must be just and effect nothing by violence, and refrain from tyrannizing over others in reliance upon their own 1
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9 trength. For since it is considered unseemly even to touch such unclean animals, as have been mentioned, on account of their particular habits, ought we not to take every precaution lest our own
150 characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these birds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view
151 to the practice of virtue. For the strength of our whole body and its activity depend upon our shoulders and limbs. Therefore he compels us to recognize that we must perform all our actions with discrimination according to the standard of righteousness - more especially because we have
152 been distinctly separated from the rest of mankind. For most other men defile themselves by promiscuous intercourse, thereby working great iniquity, and whole countries and cities pride themselves upon such vices. For they not only have intercourse with men but they defile their own' "
153 mothers and even their daughters. But we have been kept separate from such sins. And the people who have been separated in the aforementioned way are also characterized by the Lawgiver as possessing the gift of memory. For all animals' which are cloven-footed and chew the cud'" 15
4 represent to the initiated the symbol of memory. For the act of chewing the cud is nothing else than the reminiscence of life and existence. For life is wont to be sustained by means of food' "
155 wherefore he exhorts us in the Scripture also in these words: 'Thou shalt surely remember the Lord that wrought in thee those great and wonderful things'. For when they are properly conceived, they are manifestly great and glorious; first the construction of the body and the disposition of the" 156 food and the separation of each individual limb and, far more, the organization of the senses, the operation and invisible movement of the mind, the rapidity of its particular actions and its discovery of the
157 arts, display an infinite resourcefulness. Wherefore he exhorts us to remember that the aforesaid parts are kept together by the divine power with consummate skill. For he has marked out every
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58 time and place that we may continually remember the God who rules and preserves (us). For in the matter of meats and drinks he bids us first of all offer part as a sacrifice and then forthwith enjoy our meal. Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he has ordered us to put the divine oracles upon our gates and doors as a remembrance of
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9 God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the' "160 fear of God. He bids men also, when lying down to sleep and rising up again, to meditate upon the works of God, not only in word, but by observing distinctly the change and impression produced upon them, when they are going to sleep, and also their waking, how divine and incomprehensible' "161 the change from one of these states to the other is. The excellency of the analogy in regard to discrimination and memory has now been pointed out to you, according to our interpretation of' the cloven hoof and the chewing of the cud'. For our laws have not been drawn up at random or in accordance with the first casual thought that occurred to the mind, but with a view to truth and the" '162 indication of right reason. For by means of the directions which he gives with regard to meats and drinks and particular cases of touching, he bids us neither to do nor listen to anything, thoughtlessly 163 nor to resort to injustice by the abuse of the power of reason. In the case of the wild animals, too, the same principle may be discovered. For the character of the weasel and of mice and such 16
4 animals as these, which are expressly mentioned, is destructive. Mice defile and damage everything, not only for their own food but even to the extent of rendering absolutely useless to man whatever 165 it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the' "166 mouth. And it is for this reason that a like practice is declared unclean in men. For by embodying in speech all that they receive through the ears, they involve others in evils and work no ordinary impurity, being themselves altogether defiled by the pollution of impiety. And your king, as we are informed, does quite right in destroying such men.'" "167 Then I said 'I suppose you mean the informers, for he constantly exposes them to tortures and to" "168 painful forms of death'. 'Yes,' he replied, 'these are the men I mean, for to watch for men's destruction is an unholy thing. And our law forbids us to injure any one either by word or deed. My brief account of these matters ought to have convinced you, that all our regulations have been drawn up with a view to righteousness, and that nothing has been enacted in the Scripture thoughtlessly or without due reason, but its purpose is to enable us throughout our whole life and in all our action" "16
9 to practice righteousness before all men, being mindful of Almighty God. And so concerning meats and things unclean, creeping things, and wild beasts, the whole system aims at righteousness and righteous relationships between man and man.'" '170 He seemed to me to have made a good defense on all the points; for in reference also to the calves and rams and goats which are offered, he said that it was necessary to take them from the herds and flocks, and sacrifice tame animals and offer nothing wild, that the offerers of the sacrifices might understand the symbolic meaning of the lawgiver and not be under the influence of an arrogant self-consciousness. For he, who offers a sacrifice makes an offering also of his own soul in all its moods. 171 I think that these particulars with regard to our discussion are worth narrating and on account of the sanctity and natural meaning of the law, I have been induced to explain them to you clearly, Philocrates, because of your own devotion to learning. 172 And Eleazar, after offering the sacrifice, and selecting the envoys, and preparing many gifts for the' "1
90 The king complimented this man, too, upon his answer and asked another, How he could have friends like-minded with himself? He replied, 'If they see you studying the interests of the multitudes over whom you rule; you will do well to observe how God bestows his benefits on the" "1
96 The king exclaimed that the man had answered well and then asked the next How he could keep all his possessions intact and finally hand them down to his successors in the same condition? And he answered 'By praying constantly to God that you may be inspired with high motives in all your undertakings and by warning your descendants not to be dazzled by fame or wealth, for it is God who bestows all these gifts and men never by themselves win the supremacy'." "1
98 Delighted with the man's reply, the king said that all their answers had been good. 'I will put a question to one other', he added, 'and then I will stop for the present: that we may turn our attention" "
201 And Menedemus, the philosopher of Eretria, said, 'True, O King - for since the universe is managed by providence and since we rightly perceive that man is the creation of God, it follow" "
236 On the following day the same arrangements were made for the banquet, and the king, as soon as an opportunity occurred, began to put questions to the men who sat next to those who had already responded, and he said to the first 'Is wisdom capable of being taught?' And he said, 'The soul is so constituted that it is able by the divine power to receive all the good and reject the contrary.'" "2
48 And on the next day, when the opportunity offered, the king asked the next man, What is the grossest form of neglect? And he replied, 'If a man does not care for his children and devote every effort to their education. For w always pray to God not so much for ourselves as for our children that every blessing may be theirs. Our desire that our children may possess self-control is only realized by the power of God.'" "
252 The king expressed his agreement and asked the next How he could be free from error? And he replied, 'If you always act with deliberation and never give credence to slanders, but prove for yourself the things that are said to you and decide by your own judgement the requests which are made to you and carry out everything in the light of your judgement, you will be free from error, O King. But the knowledge and practice of these things is the work of the Divine power.'" "
268 The king was delighted by this reply, and asked another 'Under what circumstances ought a man to suffer grief? In the misfortunes that befall our friends,' he replied, when we see that they are protracted and irremediable. Reason does not allow us to grieve for those who are dead and set free from evil, but all men do grieve over them because they think only of themselves and their own advantage. It is by the power of God alone that we can escape all evil.'" "
283 The king expressed his approval and said to another 'To what affairs ought kings to devote most time?' And he replied, 'To reading and the study of the records of official journeys, which are written in reference to the various kingdoms, with a view to the reformation and preservation of the subjects. And it is by such activity that you have attained to a glory which has never been approached by others, through the help of God who fulfils all your desires.'" "2
92 These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.'" "2
93 And when he ceased, loud and joyful applause broke out for some considerable time. When it stopped the king took a cup and gave a toast in honour of all his guests and the words which they had uttered. Then in conclusion he said, 'I have derived the greatest benefit from your presence." "2
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4 I have profited much by the wise teaching which you have given me in reference to the art of ruling.' Then he ordered that three talents of silver should be presented to each of them, and appointed one of his slaves to deliver over the money. All at once shouted their approval, and the banquet became a scene of joy, while the king gave himself up to a continuous round of festivity." 305 after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and
308 When the work was completed, Demetrius collected together the Jewish population in the place where the translation had been made, and read it over to all, in the presence of the translators, who met with a great reception also from the people, because of the great benefits which they had' "" None |
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101. Anon., Joseph And Aseneth, 7.1, 8.5-8.7, 8.9, 10.13, 11.16, 12.5, 13.11, 15.5
Tagged with subjects: • Food laws • Idol-Food • food • food laws • food/dietary laws • fruits, vegetarian food • idol food • kosher food • rabbis, on food and wine
Found in books: Gera (2014), Judith, 369, 370; Keener(2005), First-Second Corinthians, 76; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 116; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 65; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 40, 49, 52, 55, 59, 169; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 32, 33, 34, 35; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 183; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 259
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7.1 And Joseph came into Pentephres's house and sat down on a seat; and he washed his feet, and he placed a table in front of him separately, because he would not eat with the Egyptians, for this was an abomination to him. " 8.5 It is not right for a man who worships God, who with his mouth blesses the living God, and eats the blessed bread of life, and drinks the blessed cup of immortality, and is anointed with the blessed unction of incorruption, to kiss a strange woman, who with her mouth blesses dead and dumb idols, and eats of their table the bread of anguish, and drinks of their libations the cup of treachery, and is anointed with the unction of destruction. 8.6 A man who worships God will kiss his mother and his sister that is of his own tribe and kin, and the wife that shares his couch, who with their mouths bless the living God. 8.7 So too it is not right for a woman who worships God to kiss a strange man, because this is an abomination in God\'s eyes."
8.9 And Joseph saw her and his heart went out to her -- for Joseph was tender-hearted and compassionate and feared the Lord.
10.13 And she took all her innumerable gold and silver gods and broke them up into little pieces, and threw them out of the window for the poor and needy.
13.11 For what man ever was so handsome and who else is as wise and strong as Joseph? But to thee, my Lord, do I entrust him; for I love him more than mine own soul.
15.5 Take heart, Aseneth: lo, the Lord has given you to Joseph to be his bride, and he shall be your bridegroom. ' " None |
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102. Septuagint, 4 Maccabees, 1.33-1.34, 4.26, 5.2, 5.6
Tagged with subjects: • Food, Heavenly • Jewish food laws, pagan views • Minor, Food laws • Purity (see also Food laws) • food laws • food, impurity of among Jews • idol food • unclean food • unclean food, in 4 Maccabees
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 14, 33; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49; Keener(2005), First-Second Corinthians, 76; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 109, 111; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 11; Stuckenbruck (2007), 1 Enoch 91-108, 722; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 149
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1.33 Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so. 1.34 Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason.
4.26 when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism. ' ' None |
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103. None, None, nan
Tagged with subjects: • food, impurity of in ancient cultures • food, polluting
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 25; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 211
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104. None, None, nan
Tagged with subjects: • Angels, Food of • Food, Angelic • Food, Heavenly • food
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 170; Stuckenbruck (2007), 1 Enoch 91-108, 724
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105. None, None, nan
Tagged with subjects: • Angels, Food of • Food, Angelic • Food, Heavenly • food
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 170, 171; Stuckenbruck (2007), 1 Enoch 91-108, 724
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