The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
formal, aeschylus, formulaic, shape of	Kowalzig (2007) 30, 62, 63, 225, 270, 349, 350
formal, agōn	Malherbe et al (2014) 509
formal, and content, narrative, level	Toloni (2022) 45
formal, and contextual characteristics, oracular sacred regulations	Stavrianopoulou (2006) 170, 171, 174, 175
formal, assyrian characters	Goodman (2006) 76
formal, body	Gerson and Wilberding (2022) 30
formal, causation/cause	d, Hoine and Martijn (2017) 108, 109, 110, 111, 113, 115, 116, 124, 131, 141, 149, 154, 155, 156, 159, 160, 161
formal, cause	King (2006) 134, 135, 206
formal, cause/causality	Joosse (2021) 121, 168
formal, causes	Dimas Falcon and Kelsey (2022) 142, 143, 207, 208, 213, 227, 228
formal, collection, tosefta, as a	Hayes (2022) 196, 199
formal, complexity of shivata for dew, qallir	Lieber (2014) 41, 302, 305, 306, 307, 308, 309, 310
formal, constantine and his caesars, epistulae, letters	Bruun and Edmondson (2015) 379
formal, constantine, epistulae, letters	Bruun and Edmondson (2015) 361, 362
formal, decius, epistulae, letters	Bruun and Edmondson (2015) 361
formal, dinner	Schiffman (1983) 196, 197, 206
formal, diversity of qedushta shir ha-shirim, yannai	Lieber (2014) 251
formal, domitian, epistulae, letters	Bruun and Edmondson (2015) 198
formal, epistulae, letters	Bruun and Edmondson (2015) 179, 288, 289, 290, 291, 336, 381
formal, epistulae, letters, domitian	Bruun and Edmondson (2015) 564
formal, epistulae, letters, hadrian	Bruun and Edmondson (2015) 542, 544
formal, epistulae, letters, philip v	Bruun and Edmondson (2015) 605
formal, epistulae, letters, popes	Bruun and Edmondson (2015) 386, 387
formal, form, principle, εἶδος	Trott (2019) 92, 147, 153
formal, framework, babylonian rabbis, sages, preference for	Kalmin (1998) 5, 34, 35, 36, 37, 39, 44, 46, 124
formal, hadrian, epistulae, letters	Bruun and Edmondson (2015) 360, 361
formal, halakha, ethics, in avot, exceeding	Hayes (2022) 503, 507, 589
formal, nature	van der EIjk (2005) 235
formal, powers	Tuori (2016) 7, 121
formal, principle, form, εἶδος, artificial	Trott (2019) 3, 4
formal, principle, form, εἶδος, as arrangement	Trott (2019) 97, 99, 112, 234
formal, principle, form, εἶδος, as capacity	Trott (2019) 207
formal, principle, form, εἶδος, as moving cause	Trott (2019) 4
formal, principle, form, εἶδος, craft analogy view of	Trott (2019) 39, 40, 85, 172
formal, principle, form, εἶδος, deformity of	Trott (2019) 189
formal, principle, form, εἶδος, difference	Trott (2019) 31
formal, principle, form, εἶδος, elemental	Trott (2019) 96, 103, 104, 105, 107, 109, 150, 151, 161
formal, principle, form, εἶδος, essence as	Trott (2019) 65, 66, 67, 68, 69, 72
formal, principle, form, εἶδος, father’s	Trott (2019) 166, 170, 179
formal, principle, form, εἶδος, in elemental change	Trott (2019) 96, 140, 147, 148
formal, principle, form, εἶδος, in generation	Trott (2019) 30, 48, 83, 84, 110
formal, principle, form, εἶδος, in sexual differentiation	Trott (2019) 191, 192, 193, 194, 195, 196
formal, principle, form, εἶδος, incapacity of	Trott (2019) 190
formal, principle, form, εἶδος, internalised heat as	Trott (2019) 154, 155, 158, 159, 179, 189
formal, principle, form, εἶδος, male as	Trott (2019) 4, 30
formal, principle, form, εἶδος, material basis of	Trott (2019) 58, 181
formal, principle, form, εἶδος, organising capacity of	Trott (2019) 218
formal, principle, form, εἶδος, plato’s view of	Trott (2019) 68, 69, 70, 72, 82
formal, principle, form, εἶδος, privation of	Trott (2019) 87, 89
formal, principle, form, εἶδος, relation to matter	Trott (2019) 3, 4, 11, 20, 21, 40, 41, 53, 54
formal, principle, form, εἶδος, semen’s role as	Trott (2019) 3, 35, 144, 165, 170, 214, 221, 228
formal, principle, form, εἶδος, soul as	Trott (2019) 4, 111, 112, 113, 224
formal, principle, form, εἶδος, species versus individual	Trott (2019) 65, 66, 67, 68, 69, 70, 72, 74, 179, 198, 199, 201
formal, principle, form, εἶδος, superiority over matter of	Trott (2019) 11, 21, 35
formal, principle, form, εἶδος, vital heat’s role as	Trott (2019) 53, 58, 110, 154, 161, 165, 179, 181, 220
formal, principle, εἶδος, form, actual, actualising of	Trott (2019) 226
formal, representation, divine names, as	Janowitz (2002b) 40
formal, resemblance to, supernatural powers, language has	Janowitz (2002b) 49
formal, state magistrates, epistulae, letters	Bruun and Edmondson (2015) 279
formal, status in the roman empire of jews	Isaac (2004) 447, 448, 449, 450
formal, structure of law in dead sea scrolls	Jassen (2014) 91, 92, 101, 102, 103, 105, 106, 107, 129, 137, 187, 200, 201, 202
formal, titus, epistulae, letters	Bruun and Edmondson (2015) 194
formal, truth	Hayes (2015) 177, 178, 179, 180, 181, 182, 183
formal, work of versus material work of heat hot	Trott (2019) 173, 178
formalism	Lightfoot (2021) 141
formalization, prayer	Levine (2005) 57, 162, 167, 169, 493, 494, 531, 533, 539, 540, 542, 555, 562, 563, 564, 565, 571, 589, 590, 591
formally, or subtly to halakhic context, aggada in bavli, linked	Hayes (2022) 577, 578, 579, 580
institutional/formal, gift-exchange	Gygax (2016) 48, 54, 56, 86

List of validated texts:

15 validated results for "formal"

1. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Isaac, informed in advance of sacrifice • prayer, formalization

Found in books: Kessler (2004) 124; Levine (2005) 167

6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃''. None

6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.''. None

2. Hebrew Bible, Psalms, 19.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Shivata for Dew (Qallir), formal complexity of • prayer, formalization

Found in books: Levine (2005) 565; Lieber (2014) 306

19.15. יִהְיוּ לְרָצוֹן אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְהוָה צוּרִי וְגֹאֲלִי׃''. None

19.15. Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer.''. None

3. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Shivata for Dew (Qallir), formal complexity of • prayer, formalization

Found in books: Levine (2005) 571; Lieber (2014) 306

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃''. None

6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.''. None

4. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Shivata for Dew (Qallir), formal complexity of • prayer, formalization

Found in books: Levine (2005) 571; Lieber (2014) 306

3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃''. None

3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;''. None

5. Herodotus, Histories, 2.31 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • informant • information, informants

Found in books: Kingsley Monti and Rood (2022) 217; Torok (2014) 84

2.31. μέχρι μέν νυν τεσσέρων μηνῶν πλόου καὶ ὁδοῦ γινώσκεται ὁ Νεῖλος πάρεξ τοῦ ἐν Αἰγύπτῳ ῥεύματος· τοσοῦτοι γὰρ συμβαλλομένῳ μῆνες εὑρίσκονται ἀναισιμούμενοι ἐξ Ἐλεφαντίνης πορευομένῳ ἐς τοὺς αὐτομόλους τούτους. ῥέει δὲ ἀπὸ ἑσπέρης τε καὶ ἡλίου δυσμέων. τὸ δὲ ἀπὸ τοῦδε οὐδεὶς ἔχει σαφέως φράσαι· ἔρημος γὰρ ἐστὶ ἡ χώρη αὕτη ὑπὸ καύματος.''. None

2.31. To a distance of four months' travel by land and water, then, there is knowledge of the Nile, besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. "". None

6. Sophocles, Oedipus The King, 644-645, 660 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • informal oaths • informal oaths, in comedy • information, from the outside

Found in books: Jouanna (2018) 264; Sommerstein and Torrance (2014) 30, 81

644. May I derive no benefit,'645. but perish accursed, if I have done any of the things of which you charge me. Iocasta
660. No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought! '. None

7. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • causes, formal • form, formal principle, εἶδος, elemental

Found in books: Dimas Falcon and Kelsey (2022) 143; Trott (2019) 109

8. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Dinner, formal • Dinner, informal • prayer, formalization

Found in books: Levine (2005) 555; Schiffman (1983) 206

4.3. אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:''. None

4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the the priests do not lift up their hands; And they do not read the Torah publicly; And they do not conclude with a haftarah from the prophets; And they do not make stops at funeral processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation to say Birkat Hamazon; Except in the presence of ten. For redeeming sanctified land nine and a priest are sufficient, and similarly with human beings.''. None

9. Tacitus, Annals, 1.73 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • delatores (accusers, informers) • delatores (informers)

Found in books: Fertik (2019) 202; Mueller (2002) 31, 32

1.73. Haud pigebit referre in Falanio et Rubrio, modicis equitibus Romanis, praetemptata crimina, ut quibus initiis, quanta Tiberii arte gravissimum exitium inrepserit, dein repressum sit, postremo arserit cunctaque corripuerit, noscatur. Falanio obiciebat accusator, quod inter cultores Augusti, qui per omnis domos in modum collegiorum habebantur, Cassium quendam mimum corpore infamem adscivisset, quodque venditis hortis statuam Augusti simul mancipasset. Rubrio crimini dabatur violatum periurio numen Augusti. quae ubi Tiberio notuere, scripsit consulibus non ideo decretum patri suo caelum, ut in perniciem civium is honor verteretur. Cassium histrionem solitum inter alios eiusdem artis interesse ludis, quos mater sua in memoriam Augusti sacrasset; nec contra religiones fieri quod effigies eius, ut alia numinum simulacra, venditionibus hortorum et domuum accedant. ius iurandum perinde aestimandum quam si Iovem fefellisset: deorum iniurias dis curae.''. None

1.73. \xa0It will not be unremunerative to recall the first, tentative charges brought in the case of Falanius and Rubrius, two Roman knights of modest position; if only to show from what beginnings, thanks to the art of Tiberius, the accursed thing crept in, and, after a temporary check, at last broke out, an all-devouring conflagration. Against Falanius the accuser alleged that he had admitted a certain Cassius, mime and catamite, among the "votaries of Augustus," who were maintained, after the fashion of fraternities, in all the great houses: also, that when selling his gardens, he had parted with a statue of Augustus as well. To Rubrius the crime imputed was violation of the deity of Augustus by perjury. When the facts came to the knowledge of Tiberius, he wrote to the consuls that place in heaven had not been decreed to his father in order that the honour might be turned to the destruction of his countrymen. Cassius, the actor, with others of his trade, had regularly taken part in the games which his own mother had consecrated to the memory of Augustus; nor was it an act of sacrilege, if the effigies of that sovereign, like other images of other gods, went with the property, whenever a house or garden was sold. As to the perjury, it was on the same footing as if the defendant had taken the name of Jupiter in vain: the gods must look to their own wrongs. <''. None

10. Pausanias, Description of Greece, 1.26.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • archival information, and connoisseurship • documents\n, as carriers of information

Found in books: Arthur-Montagne DiGiulio and Kuin (2022) 19; Elsner (2007) 53

1.26.4. τῆς δὲ εἰκόνος πλησίον τῆς Ὀλυμπιοδώρου χαλκοῦν Ἀρτέμιδος ἄγαλμα ἔστηκεν ἐπίκλησιν Λευκοφρύνης, ἀνέθεσαν δὲ οἱ παῖδες οἱ Θεμιστοκλέους· Μάγνητες γάρ, ὧν ἦρχε Θεμιστοκλῆς λαβὼν παρὰ βασιλέως, Λευκοφρύνην Ἄρτεμιν ἄγουσιν ἐν τιμῇ. δεῖ δέ με ἀφικέσθαι τοῦ λόγου πρόσω, πάντα ὁμοίως ἐπεξιόντα τὰ Ἑλληνικά. Ἔνδοιος ἦν γένος μὲν Ἀθηναῖος, Δαιδάλου δὲ μαθητής, ὃς καὶ φεύγοντι Δαιδάλῳ διὰ τὸν Κάλω θάνατον ἐπηκολούθησεν ἐς Κρήτην· τούτου καθήμενόν ἐστιν Ἀθηνᾶς ἄγαλμα, ἐπίγραμμα ἔχον ὡς Καλλίας μὲν ἀναθείη, ποιήσειε δὲ Ἔνδοιος.''. None

1.26.4. Near the statue of Olympiodorus stands a bronze image of Artemis surnamed Leucophryne, dedicated by the sons of Themistocles; for the Magnesians, whose city the King had given him to rule, hold Artemis Leucophryne in honor. But my narrative must not loiter, as my task is a general description of all Greece . Endoeus fl. 540 B.C. was an Athenian by birth and a pupil of Daedalus, who also, when Daedalus was in exile because of the death of Calos, followed him to Crete . Made by him is a statue of Athena seated, with an inscription that Callias dedicated the image, but Endoeus made it.''. None

11. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Knowledgeable patient (see also patient, informed) • priesthood as inferior to informal communication with the divine

Found in books: Dignas Parker and Stroumsa (2013) 67; Petridou (2016) 461

12. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Apocrypha and Pseudepigrapha, rabbinic allusions and informal borrowing • Isaac, informed in advance of sacrifice

Found in books: Hayes (2022) 289; Kessler (2004) 116

13. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, preference for formal framework • Palestinian rabbis, sages, preference for informality • truth, formal

Found in books: Hayes (2015) 178; Kalmin (1998) 37

30b. לא יהיה בך אביון שלך קודם לשל כל אדם,אלא לזקן ואינו לפי כבודו,אמר רבה הכישה חייב בה אביי הוה יתיב קמיה דרבה חזא להנך עיזי דקיימו שקל קלא ושדא בהו א"ל איחייבת בהו קום אהדרינהו,איבעיא להו דרכו להחזיר בשדה ואין דרכו להחזיר בעיר מהו מי אמרינן השבה מעליא בעינן וכיון דלאו דרכיה להחזיר בעיר לא לחייב או דלמא בשדה מיהת הוא דאיחייב ליה וכיון דאיחייב ליה בשדה איחייב ליה בעיר תיקו,אמר רבא כל שבשלו מחזיר בשל חבירו נמי מחזיר וכל שבשלו פורק וטוען בשל חבירו נמי פורק וטוען,רבי ישמעאל ברבי יוסי הוה קאזיל באורחא פגע ביה ההוא גברא הוה דרי פתכא דאופי אותבינהו וקא מיתפח א"ל דלי לי אמר ליה כמה שוין א"ל פלגא דזוזא יהיב ליה פלגא דזוזא ואפקרה,הדר זכה בהו הדר יהיב ליה פלגא דזוזא ואפקרה חזייה דהוה קא בעי למיהדר למזכיה בהו א"ל לכולי עלמא אפקרנהו ולך לא אפקרנהו,ומי הוי הפקר כי האי גוונא והתנן בש"א הפקר לעניים הפקר וב"ה אומרים אינו הפקר עד שיהא הפקר לעניים ולעשירים כשמיטה,אלא רבי ישמעאל ברבי יוסי לכולי עלמא אפקרינהו ובמלתא בעלמא הוא דאוקמיה,והא רבי ישמעאל ברבי יוסי זקן ואינו לפי כבודו הוה ר\' ישמעאל ברבי יוסי לפנים משורת הדין הוא דעבד,דתני רב יוסף (שמות יח, כ) והודעת להם זה בית חייהם את הדרך זו גמילות חסדים (אשר) ילכו זה ביקור חולים בה זו קבורה ואת המעשה זה הדין אשר יעשון זו לפנים משורת הדין:,אמר מר (אשר) ילכו זה ביקור חולים היינו גמילות חסדים לא נצרכה אלא לבן גילו דאמר מר בן גילו נוטל אחד מששים בחליו ואפי\' הכי מבעי ליה למיזל לגביה,בה זו קבורה היינו גמילות חסדים לא נצרכה אלא לזקן ואינו לפי כבודו,אשר יעשון זו לפנים משורת הדין דאמר ר\' יוחנן לא חרבה ירושלים אלא על שדנו בה דין תורה אלא דיני דמגיזתא לדיינו אלא אימא שהעמידו דיניהם על דין תורה ולא עבדו לפנים משורת הדין:,

30b. there shall be no needy among you” (Deuteronomy 15:4). This verse can be understood as a command, indicating that it is incumbent upon each individual to ensure that he will not become needy. Therefore, your assets take precedence over the assets of any other person.,The Gemara concludes: Rather, the verse is necessary to derive the exemption from returning the lost item in the case where he was an elderly person and it is not in keeping with his dignity to tend to the item.,Rabba says: If there was a lost animal and the elderly person began the process of returning it, e.g., if he struck it even once to guide it in a certain direction, he is obligated to tend to it and return it. The Gemara relates: Abaye was sitting before Rabba and saw these goats standing nearby. He picked up a clod of dirt and threw it at them, causing them to move. Rabba said to him: You have thereby obligated yourself to return them. Arise and return them to their owner.,A dilemma was raised before the Sages: In a case of a person for whom it is his typical manner to return an item of that type in the field, where there are fewer onlookers, but it is not his typical manner to return an item of that type in the city, what is the halakha? Do we say that for one to be obligated to return a lost item we need an unequivocal obligation to return it that applies in all cases, and since it is not his typical manner to return an item of that sort in the city, let him not be obligated to return such an item at all? Or perhaps, he is obligated in any event to return the item in the field, and once he is obligated to return it in the field, he is also obligated in the city. The Gemara concludes: The dilemma shall stand unresolved.,Rava says: In any case where he would recover his own item and would consider it to be in keeping with his dignity, he is also obligated to return another’s item. And any case where he unloads and loads his own animal’s burden, he is also obligated to unload and load the burden of another’s animal.,The Gemara relates: Rabbi Yishmael, son of Rabbi Yosei, was walking on the road. A certain man encountered him, and that man was carrying a burden that consisted of sticks of wood. He set down the wood and was resting. The man said to him: Lift them for me and place them upon me. Since it was not in keeping with the dignity of Rabbi Yishmael, son of Rabbi Yosei, to lift the wood, Rabbi Yishmael said to him: How much are they worth? The man said to him: A half-dinar. Rabbi Yishmael, son of Rabbi Yosei, gave him a half-dinar, took possession of the wood, and declared the wood ownerless.,The man then reacquired the wood and again requested that Rabbi Yishmael, son of Rabbi Yosei, lift the wood for him. Rabbi Yishmael, son of Rabbi Yosei, again gave him a half-dinar, again took possession of the wood, and again declared the wood ownerless. He then saw that the man desired to reacquire the sticks of wood. Rabbi Yishmael, son of Rabbi Yosei, said to him: I declared the sticks of wood ownerless with regard to everyone else, but I did not declare them ownerless with regard to you.,The Gemara asks: But is property rendered ownerless in a case like this? But didn’t we learn in a mishna (Pe’a 6:1) that Beit Shammai say: Property declared ownerless for the poor is thereby rendered ownerless. And Beit Hillel say: It is not ownerless, until the property will be ownerless for the poor and for the rich, like produce during the Sabbatical Year, which is available for all. As the halakha is in accordance with the opinion of Beit Hillel, how could Rabbi Yishmael, son of Rabbi Yosei, declare the wood ownerless selectively, excluding the prior owner of the wood?,Rather, Rabbi Yishmael, son of Rabbi Yosei, actually declared the wood ownerless to everyone without exception, and it was with a mere statement that he prevented him from reacquiring the wood, i.e., he told the man not to reacquire the wood even though there was no legal impediment to that reacquisition.,The Gemara asks: But wasn’t Rabbi Yishmael, son of Rabbi Yosei, an elderly person and it was not in keeping with his dignity to tend to the item? Why did he purchase the wood and render it ownerless in order to absolve himself of the obligation to lift the burden if he had no obligation to do so in the first place? The Gemara answers: In the case of Rabbi Yishmael, son of Rabbi Yosei, he conducted himself beyond the letter of the law, and he could have simply refused the request for help.,The Gemara cites a source for going beyond the letter of the law in the performance of mitzvot. As Rav Yosef taught in a baraita with regard to the verse: “And you shall teach them the statutes and the laws, and shall show them the path wherein they shall walk and the action that they must perform” (Exodus 18:20). The baraita parses the various directives in the verse. “And you shall teach them,” that is referring to the structure of their livelihood, i.e., teach the Jewish people trades so that they may earn a living; “the path,” that is referring to acts of kindness; “they shall walk,” that is referring to visiting the ill; “wherein,” that is referring to burial; “and the action,” that is referring to acting in accordance with the letter of the law; “that they must perform,” that is referring to acting beyond the letter of the law.,The Gemara analyzes the baraita. The Master said: With regard to the phrase “they shall walk,” that is referring to visiting the ill. The Gemara asks: That is a detail of acts of kindness; why does the baraita list it separately? The Gemara answers: The reference to visiting the ill is necessary only for the contemporary of the ill person, as the Master said: When one who is a contemporary of an ill person visits him, he takes one-sixtieth of his illness. Since visiting an ill contemporary involves contracting a bit of his illness, a special derivation is necessary to teach that even so, he is required to go and visit him.,It was taught in the baraita: With regard to the phrase “wherein,” that is referring to burial. The Gemara asks: That is a detail of acts of kindness; why does the baraita list it separately? The Gemara answers: The reference to burial is necessary only to teach the halakha of an elderly person, and it is in a circumstance where it is not in keeping with his dignity to bury the dead. Therefore, a special derivation is necessary to teach that even so, he is required to participate in the burial.,It was taught in the baraita: “That they must perform”; that is referring to acting beyond the letter of the law, as Rabbi Yoḥa says: Jerusalem was destroyed only for the fact that they adjudicated cases on the basis of Torah law in the city. The Gemara asks: Rather, what else should they have done? Should they rather have adjudicated cases on the basis of arbitrary decisions demagizeta? Rather, say: That they established their rulings on the basis of Torah law and did not go beyond the letter of the law.,Which is the item that is considered lost property? If one found a donkey or a cow grazing on the path, that is not lost property, as presumably the owners are nearby and are aware of the animals’ whereabouts. If one found a donkey with its accoutrements overturned, or a cow that ran through the vineyards, that is lost property. In a case where one returned the lost animal and it fled, and he again returned it and it fled, even if this scenario repeats itself four or five times, he is obligated to return it each time, as it is stated: “You shall not see your brother’s ox or his sheep wandering and disregard them; you shall return them to your brother” (Deuteronomy 22:1).,If in the course of tending to and returning the lost item, the finder was idle from labor that would have earned him a sela, he shall not say to the owner of the item: Give me a sela to compensate me for my lost income. Rather, the owner gives him his wage as if he were a laborer, a payment that is considerably smaller. If there are three men there who can convene as a court, he may stipulate before the court that he will undertake to return the item provided that he receives full compensation for lost income. If there is no court there before whom can he stipulate his condition, his ficial interests take precedence and he need not return the lost item.,Is that to say that all those other cases that we stated in this chapter are not lost property? Rav Yehuda said that this is what the tanna is saying: What is the principle employed in defining a lost item that one is obligated to return? The mishna cites examples to illustrate the principle: If one found a donkey or a cow grazing on the path, that is not lost property, and he is not obligated to return it. But if one found a donkey with its accoutrements overturned, or a cow that was running through the vineyards, that is lost property, and he is obligated to return it.,With regard to the ruling in the mishna that a donkey and cow grazing on the path are not considered lost property, the Gemara asks: And is that the case even if they graze there untended forever? Rav Yehuda said that Rav said: Until three days pass they are not lost. Thereafter, they are considered lost. The Gemara asks: What are the circumstances? If the animal is found grazing at night, even if it is untended for even one hour it can be presumed to be lost, as an owner never grazes his animals untended at night. If the animal is found grazing during the day, even if it is untended for more than three days, it is also not presumed to be lost.,The Gemara answers: No, the measure of three days is necessary only in a case where one saw the animal grazing in the early hours in the morning and in the dark of nightfall. For the first three days, we say: It happened that the animal went out a bit earlier or a bit later than usual, but nevertheless, it was with the owner’s knowledge. Once this is observed for more than three days, it is certainly a lost item.,This is also taught in a baraita: If one found a cloak or an ax''. None

14. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • body, formal • procession, informing embryology

Found in books: Gerson and Wilberding (2022) 30; Marmodoro and Prince (2015) 174

15. Demosthenes, Orations, 18.206
Tagged with subjects: • Demeter, informal oaths invoking • Knowledgeable patient (see also patient, informed) • Zeus,oaths invoking, informal • informal oaths, in law-court speeches • informal oaths, in satyr-drama • informal oaths, language of

Found in books: Petridou (2016) 458; Sommerstein and Torrance (2014) 319

18.206. If I had attempted to claim that you were first inspired with the spirit of your forefathers by me, every one would justly rebuke me. But I do not: I am asserting these principles as your principles; I am showing you that such was the pride of Athens long before my time,—though for myself I do claim some credit for the administration of particular measures.''. None

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