1. Hebrew Bible, Numbers, 15.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302| 15.35. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃", | 15.35. "And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’", |
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| 2. Hebrew Bible, Leviticus, 11-16, 18-20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 120 |
3. Hebrew Bible, Exodus, 12.2, 31.15, 35.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 302| 12.2. "כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃", 12.2. "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃", 31.15. "שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃", 35.2. "וַיֵּצְאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִלִּפְנֵי מֹשֶׁה׃", 35.2. "שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַיהוָה כָּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת׃", | 12.2. "’This month shall be unto you the beginning of months; it shall be the first month of the year to you.", 31.15. "Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death.", 35.2. "Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the LORD; whosoever doeth any work therein shall be put to death.", |
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| 4. Homer, Odyssey, 2.261, 12.336 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111 |
5. Anon., 1 Enoch, 37, 39-71, 38 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 57 | 38. The first Parable.When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth:,And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born.,When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect,,From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect.,Then shall the kings and the mighty perish And be given into the hands of the righteous and holy.",And thenceforward none shall seek for themselves mercy from the Lord of Spirits For their life is at an end." |
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| 6. Dead Sea Scrolls, Pesher On Habakkuk, 11.4-11.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 527 |
| 7. Septuagint, 2 Maccabees, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199 |
| 8. Philo of Alexandria, Hypothetica, 44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 57 |
9. Philo of Alexandria, On The Special Laws, 3.63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111 | 3.63. And the law takes such exceeding pains to prevent any irregularity taking place with respect to marriages, that even in the case of husbands and wives who have come together for legitimate embraces, in strict accordance with the laws of marriage, after they have arisen from their beds it does not allow them to touch anything before they have had recourse to washings and ablutions; keeping them very far from adultery and from all accusations referring to adultery.XI. |
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10. Josephus Flavius, Jewish Antiquities, 2.318, 3.239, 3.248, 4.78, 4.84, 4.253, 13.171, 13.288, 13.293, 13.405, 14.22, 18.4-18.17, 18.23, 20.197-20.203, 20.266, 20.268 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 302, 527, 535, 536, 537, 555, 605, 606, 650, 656 | 2.318. 2. They left Egypt in the month Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt. 3.239. 2. But on the seventh month, which the Macedonians call Hyperberetaeus, they make an addition to those already mentioned, and sacrifice a bull, a ram, and seven lambs, and a kid of the goats, for sins. 3.248. 5. In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. 4.78. 6. Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days, Moses purified the people after this manner: 4.84. He died in the same year wherein he lost his sister, having lived in all a hundred and twenty-three years. He died on the first day of that lunar month which is called by the Athenians Hecatombaeon, by the Macedonians Lous, but by the Hebrews Abba. 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 13.405. 1. So Alexandra, when she had taken the fortress, acted as her husband had suggested to her, and spake to the Pharisees, and put all things into their power, both as to the dead body, and as to the affairs of the kingdom, and thereby pacified their anger against Alexander, and made them bear goodwill and friendship to him; 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, 18.10. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.198. Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. 20.266. 3. And now it will not be perhaps an invidious thing, if I treat briefly of my own family, and of the actions of my own life while there are still living such as can either prove what I say to be false, or can attest that it is true; 20.268. I have also an intention to write three books concerning our Jewish opinions about God and his essence, and about our laws; why, according to them, some things are permitted us to do, and others are prohibited. |
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11. Josephus Flavius, Jewish War, 2.118-2.119, 2.409, 2.433, 4.159, 7.45-7.53, 7.253 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 302, 428, 536, 583, 606 | 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada, 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.46. But about this time when the present war began, and Vespasian was newly sailed to Syria, 7.47. and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night;; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. 7.48. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately. 7.49. They did also fall violently upon the multitude of the Jews, as supposing that by punishing them suddenly they should save their own city. 7.50. As for Antiochus, he aggravated the rage they were in, and thought to give them a demonstration of his own conversion, and of his hatred of the Jewish customs, by sacrificing after the manner of the Greeks; 7.51. he persuaded the rest also to compel them to do the same, because they would by that means discover who they were that had plotted against them, since they would not do so; and when the people of Antioch tried the experiment, some few complied, but those that would not do so were slain. 7.52. As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days; 7.53. and to that degree of distress did he reduce them in this matter, that the rest of the seventh day was dissolved not only at Antioch, but the same thing which took thence its rise was done in other cities also, in like manner, for some small time. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one; |
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12. Josephus Flavius, Against Apion, 1.51, 2.27, 2.175, 2.201, 2.213 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 57, 555 | 1.51. for to them I presented those books first of all, and after them to many of the Romans who had been in the war. I also sold them to many of our own men who understood the Greek philosophy; among whom were Julius Archelaus, Herod [king of Chalcis], a person of great gravity, and king Agrippa himself, a person that deserved the greatest admiration. 2.27. for the words i Sabbo /i and i Sabbath /i are widely different from one another; for the word Sabbath in the Jewish language denotes rest from all sorts of work; but the word Sabbo, as he affirms, denotes among the Egyptians the malady of a bubo in the groin. /p 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.201. for (says the scripture) “A woman is inferior to her husband in all things.” Let her, therefore, be obedient to him; not so, that he should abuse her, but that she may acknowledge her duty to her husband; for God hath given the authority to the husband. A husband, therefore, is to lie only with his wife whom he hath married; but to have to do with another man’s wife is a wicked thing; which, if any one ventures upon, death is inevitably his punishment: no more can he avoid the same who forces a virgin betrothed to another man, or entices another man’s wife. 2.213. Indeed he hath taught us gentleness and humanity so effectually, that he hath not despised the care of brute beasts, by permitting no other than a regular use of them, and forbidding any other; and if any of them come to our houses, like supplicants, we are forbidden to slay them: nor may we kill the dams, together with their young ones; but we are obliged, even in an enemy’s country, to spare and not kill those creatures that labor for mankind. |
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13. Mishnah, Kelim, 1.1-1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 117| 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: \n", 1.2. "לְמַעְלָה מֵהֶם, נְבֵלָה, וּמֵי חַטָּאת שֶׁיֶּשׁ בָּהֶם כְּדֵי הַזָּיָה, שֶׁהֵם מְטַמְּאִין אֶת הָאָדָם בְּמַשָּׂא לְטַמֵּא בְגָדִים בְּמַגָּע, וַחֲשׂוּכֵי בְגָדִים בְּמַגָּע: \n", 1.3. "לְמַעְלָה מֵהֶן, בּוֹעֵל נִדָּה, שֶׁהוּא מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. לְמַעְלָה מֵהֶן, זוֹבוֹ שֶׁל זָב וְרֻקּוֹ וְשִׁכְבַת זַרְעוֹ וּמֵימֵי רַגְלָיו, וְדַם הַנִּדָּה, שֶׁהֵן מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא. לְמַעְלָה מֵהֶן, מֶרְכָּב, שֶׁהוּא מְטַמֵּא תַּחַת אֶבֶן מְסָמָא. לְמַעְלָה מִן הַמֶּרְכָּב, מִשְׁכָּב, שֶׁשָּׁוֶה מַגָּעוֹ לְמַשָּׂאוֹ. לְמַעְלָה מִן הַמִּשְׁכָּב, הַזָּב, שֶׁהַזָּב עוֹשֶׂה מִשְׁכָּב, וְאֵין מִשְׁכָּב עוֹשֶׂה מִשְׁכָּב: \n", 1.4. "לְמַעְלָה מִן הַזָּב, זָבָה, שֶׁהִיא מְטַמְּאָה אֶת בּוֹעֲלָהּ. לְמַעְלָה מִן הַזָּבָה, מְצֹרָע, שֶׁהוּא מְטַמֵּא בְּבִיאָה. לְמַעְלָה מִן הַמְּצֹרָע, עֶצֶם כַּשְּׂעֹרָה, שֶׁהוּא מְטַמֵּא טֻמְאַת שִׁבְעָה. חָמוּר מִכֻּלָּם, הַמֵּת, שֶׁהוּא מְטַמֵּא בְאֹהֶל, מַה שֶּׁאֵין כֻּלָּם מְטַמְּאִין: \n", | 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.", 1.2. "Above them are nevelah and waters of purification whose quantity is sufficient to be sprinkled, for these convey impurity to a person [even] by being carried so that he in turn conveys impurity to clothing by contact. Clothing, however, is free from impurity where there was contact alone.", 1.3. "Above them is one who had intercourse with a menstruant, for he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. Above them is the issue of a zav, his spit, his semen and his urine, and the blood of a menstruant, for they convey impurity both by contact and by carrying. Above them is an object on which one can ride, for it conveys impurity even when it lies under a heavy stone. Above the object on which one can ride is that on which one can lie, for contact is the same as its carrying. Above the object on which one can lie is the zav, for a zav conveys impurity to the object on which he lies, while the object on which he lies cannot convey the same impurity to that upon which it lies.", 1.4. "Above the zav is the zavah, for she conveys impurity to the man who has intercourse with her. Above the zavah is the metzora, for he conveys impurity by entering into a house. Above the metzora is a [human] bone the size of a barley grain, for it conveys impurity for seven days. More strict than all these is a corpse, for it conveys impurity by ohel (tent) whereby all the others convey no impurity.", |
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14. Mishnah, Avot, 1.2, 1.12, 1.13, 1.14, 1.15, 1.16-2.4, 2.8, 2.10, 2.11, 2.13, 2.17, 4.11, 5.17 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 273| 2.13. "רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:", | 2.13. "Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.", |
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15. Ignatius, To The Magnesians, 8.1, 9.1, 10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 295 | 8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- 10.3. It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God. |
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16. Mishnah, Berachot, 2.5, 2.8, 3.1, 4.1-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 117, 270, 273, 527, 528| 2.5. "חָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן עַד מוֹצָאֵי שַׁבָּת, אִם לֹא עָשָׂה מַעֲשֶׂה. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁקָּרָא בַלַּיְלָה הָרִאשׁוֹן שֶׁנָּשָׂא. אָמְרוּ לוֹ תַּלְמִידָיו, לֹא לִמַּדְתָּנוּ, רַבֵּנוּ, שֶׁחָתָן פָּטוּר מִקְּרִיאַת שְׁמַע בַּלַּיְלָה הָרִאשׁוֹן. אָמַר לָהֶם, אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵּל מִמֶּנִּי מַלְכוּת שָׁמַיִם אֲפִלּוּ שָׁעָה אֶחָת: \n", 2.8. "חָתָן אִם רָצָה לִקְרוֹת קְרִיאַת שְׁמַע לַיְלָה הָרִאשׁוֹן, קוֹרֵא. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָרוֹצֶה לִטֹּל אֶת הַשֵּׁם יִטֹּל: \n", 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: \n", 4.1. "תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:", 4.2. "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הָיָה מִתְפַּלֵּל בִּכְנִיסָתוֹ לְבֵית הַמִּדְרָשׁ וּבִיצִיאָתוֹ תְּפִלָּה קְצָרָה. אָמְרוּ לוֹ, מַה מָּקוֹם לִתְפִלָּה זוֹ. אָמַר לָהֶם, בִּכְנִיסָתִי אֲנִי מִתְפַּלֵּל שֶׁלֹּא תֶאֱרַע תַּקָלָה עַל יָדִי, וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָיָה עַל חֶלְקִי:", 4.3. "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:", 4.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:", | 2.5. "A bridegroom is exempt from reciting the Shema on the first night until the end of the Shabbat, if he has not performed the act. It happened with Rabban Gamaliel who recited the Shema on the first night after he had married. His students said to him: Our master, have you not taught us that a bridegroom is exempt from reciting the Shema. He replied to them: I will not listen to you to remove from myself the Kingship of Heaven even for a moment.", 2.8. "If a bridegroom wants to recite the Shema on the first night [of his marriage], he may do so. Rabban Shimon ben Gamaliel says: not everyone who desires to take up the name of God may do so.", 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.", 4.1. "The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.", 4.2. "Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion.", 4.3. "Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.", 4.4. "Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.", |
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17. Mishnah, Eduyot, 7.7, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 272, 531, 535, 606, 660| 7.7. "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n", | 7.7. "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.", |
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18. Mishnah, Hagigah, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 117| 2.3. "בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם: \n", | 2.3. "Bet Shammai say: They may bring thanksgiving offerings [on Yom Tov] but they may not lay their hands on them, and [they may not bring] wholly burnt-offerings. And Bet Hillel say: They may bring thanksgiving offerings and wholly burnt-offerings and lay their hands on them.", |
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19. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428| 2.7. "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n", | 2.7. "If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!", |
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| 20. Ignatius, To The Smyrnaeans, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 295 |
| 21. Josephus Flavius, Life, 10-12, 189-190, 192-198, 309, 336-367, 422-430, 6, 9, 191 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302, 536, 606 |
22. Tosefta, Avodah Zarah, 3.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531, 660| 3.5. "לעולם מלין את העובד כוכבים לשם גר ועובד כוכבים לא ימול את ישראל מפני שחשודין על הנפשות דברי ר\"מ וחכ\"א עובד כוכבים מל את ישראל בזמן שאחרים עומדין על גביו בינו לבינו אסור מפני שחשודין על הנפשות. ישראל מל את הכותי וכותי לא ימול את ישראל מפני שהן מלין לשם הר גריזים דברי ר' יהודה אמר לו ר' יוסי היכן מצינו מילה בתורה שאינה לשם ברית אלא ימול לשם הר גריזים עד שתצא נפשו ומוכרין להם ונותנין להם מתנת חנם במה דברים אמורין בזמן שאינו מכירו או שהיה עובר ממקום למקום אבל אם היה שכנו או אוהבו הרי זה מותר שאינו אלא כמוכרו לו. כתוב אומר לא תכרות להם ברית ולא תחנם אם ללמד על הברית הרי ברית אמור אלא למה נאמר לא תחנם מלמד שאין נותנין להם מתנת חנם. ", | |
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23. Mishnah, Middot, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650| 2.2. "כָּל הַנִּכְנָסִין לְהַר הַבַּיִת נִכְנָסִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹצְאִין דֶּרֶךְ שְׂמֹאל, חוּץ מִמִּי שֶׁאֵרְעוֹ דָבָר, שֶׁהוּא מַקִּיף לִשְׂמֹאל. מַה לְּךָ מַקִּיף לִשְׂמֹאל, שֶׁאֲנִי אָבֵל, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יְנַחֲמֶךָּ. שֶׁאֲנִי מְנֻדֶּה, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבָּם וִיקָרְבוּךָ, דִּבְרֵי רַבִּי מֵאִיר. אָמַר לוֹ רַבִּי יוֹסֵי, עֲשִׂיתָן כְּאִלּוּ עָבְרוּ עָלָיו אֶת הַדִּין. אֶלָּא, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבְּךָ וְתִשְׁמַע לְדִבְרֵי חֲבֵרֶיךָ וִיקָרְבוּךָ: \n", | 2.2. "All who entered the Temple Mount entered by the right and went round [to the right] and went out by the left, save for one to whom something had happened, who entered and went round to the left. [He was asked]: “Why do you go round to the left?” [If he answered] “Because I am a mourner,” [they said to him], “May He who dwells in this house comfort you.” [If he answered] “Because I am excommunicated” [they said]: “May He who dwells in this house inspire them to draw you near again,” the words of Rabbi Meir. Rabbi Yose to him: you make it seem as if they treated him unjustly. Rather [they should say]: “May He who dwells in this house inspire you to listen to the words of your colleagues so that they may draw you near again.”", |
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24. New Testament, Matthew, 6.1-6.18, 6.25-6.34, 8.5-8.15, 12.11, 12.14, 15.3-15.7, 21.13, 22.18, 23.1, 23.7-23.32, 27.19-27.25, 27.65-27.66, 28.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 269, 270, 273, 293, 295, 302, 531, 582, 660| 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 6.15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις [τὰ παραπτώματα αὐτῶν], οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. 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. 6.25. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; 6.26. ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά· οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν; 6.27. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα; 6.28. καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν· 6.29. λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 6.30. εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι; 6.31. μὴ οὖν μεριμνήσητε λέγοντες Τί φάγωμεν; ἤ Τί πίωμεν; ἤ Τί περιβαλώμεθα; 6.32. πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων. 6.33. ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. 6.34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 8.5. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 8.6. καὶ λέγων Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 8.7. λέγει αὐτῷ Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8.8. ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος ἔφη Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου· 8.9. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν [τασσόμενος], ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 8.10. ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 8.11. λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.12. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 8.13. καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ Ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι· καὶ ἰάθη ὁ παῖς ἐν τῇ ὥρᾳ ἐκείνῃ. 8.14. Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν· 8.15. καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ ἠγέρθη, καὶ διηκόνει αὐτῷ. 12.11. ὁ δὲ εἶπεν αὐτοῖς Τίς [ἔσται] ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 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· 15.5. 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 21.13. καὶ λέγει αὐτοῖς Γέγραπται Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. 22.18. γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν Τί με πειράζετε, ὑποκριταί; 23.1. Τότε [ὁ] Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ λέγων 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· 23.11. ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. 23.12. Ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται. 23.13. 23.14. Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. 23.23. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι. 23.24. ὁδηγοὶ τυφλοί, διυλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες. 23.25. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 23.26. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἔντος τοῦ ποτηρίου [καὶ τῆς παροψίδος], ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν. 23.27. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας· 23.28. οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας. 23.29. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 23.30. καὶ λέγετε Εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν· 23.31. ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας. 23.32. καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. 27.19. Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ αὐτοῦ λέγουσα Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατʼ ὄναρ διʼ αὐτόν. 27.20. Οἱ δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους ἵνα αἰτήσωνται τὸν Βαραββᾶν τὸν δὲ Ἰησοῦν ἀπολέσωσιν. 27.21. ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν Τὸν Βαραββᾶν. 27.22. λέγει αὐτοῖς ὁ Πειλᾶτος Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν πάντες Σταυρωθήτω. 27.23. ὁ δὲ ἔφη Τί γὰρ κακὸν ἐποίησεν; οἱ δὲ περισσῶς ἔκραζον λέγοντες Σταυρωθήτω. 27.24. ἰδὼν δὲ ὁ Πειλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας κατέναντι τοῦ ὄχλου λέγων Ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε. 27.25. καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν Τὸ αἷμα αὐτοῦ. ἐφʼ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. 27.65. ἔφη αὐτοῖς ὁ Πειλᾶτος Ἔχετε κουστωδίαν· ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε. 27.66. οἱ δὲ πορευθέντες ἠσφαλίσαντο τὸν τάφον σφραγίσαντες τὸν λίθον μετὰ τῆς κουστωδίας. 28.11. Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. | 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 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. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. "Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin, 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. "Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 8.5. When he came into Capernaum, a centurion came to him, asking him, 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented." 8.7. Jesus said to him, "I will come and heal him." 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth." 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 8.15. He touched her hand, and the fever left her. She got up and served him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 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.' 15.5. 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, 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!" 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 23.1. Then Jesus spoke to the multitudes and to his disciples, 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. "Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous, 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him." 27.20. Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. 27.21. But the governor answered them, "Which of the two do you want me to release to you?"They said, "Barabbas!" 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified!" 27.23. But the governor said, "Why? What evil has he done?"But they cried out exceedingly, saying, "Let him be crucified!" 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it." 27.25. All the people answered, "May his blood be on us, and on our children!" 27.65. Pilate said to them, "You have a guard. Go, make it as secure as you can." 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. |
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25. New Testament, Mark, 3.6, 7.9-7.13, 9.5, 11.17, 11.22-11.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 269, 270, 273, 274, 302, 527, 528, 529, 530, 531, 532, 535, 536, 537, 539, 555, 556, 557, 582, 583| 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 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. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 11.22. καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς Ἔχετε πίστιν θεοῦ· 11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ. 11.24. διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. | 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 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." 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. |
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26. New Testament, Luke, 1.4, 6.2, 6.12, 7.1-7.10, 11.1, 12.1-12.5, 13.15, 18.1, 18.12, 21.22-21.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 271, 273, 302, 527, 528, 531, 605, 659| 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 6.2. τινὲς δὲ τῶν Φαρισαίων εἶπαν Τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν; 6.12. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι, καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ. 7.1. Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2. Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3. ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4. οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5. ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6. ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7. διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9. ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. 7.10. καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα. 11.1. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 12.1. Ἐν οἷς ἐπισυναχθεισῶν τῶν μυριάδων τοῦ ὄχλου, ὥστε καταπατεῖν ἀλλήλους, ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον Προσέχετε ἑαυτοῖς ἀπὸ τῆς ζύμης, ἥτις ἐστὶν ὑπόκρισις, τῶν Φαρισαίων. 12.2. Οὐδὲν δὲ συγκεκαλυμμένον ἐστὶν ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 12.3. ἀνθʼ ὧν ὅσα ἐν τῇ σκοτίᾳ εἴπατε ἐν τῷ φωτὶ ἀκουσθήσεται, καὶ ὃ πρὸς τὸ οὖς ἐλαλήσατε ἐν τοῖς ταμείοις κηρυχθήσεται ἐπὶ τῶν δωμάτων. 12.4. Λέγω δὲ ὑμῖν τοῖς φίλοις μου, μὴ φοβηθῆτε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα καὶ μετὰ ταῦτα μὴ ἐχόντων περισσότερόν τι ποιῆσαι. ὑποδείξω δὲ ὑμῖν τίνα φοβηθῆτε· 12.5. φοβήθητε τὸν μετὰ τὸ ἀποκτεῖναι ἔχοντα ἐξουσίαν ἐμβαλεῖν εἰς τὴν γέενναν· ναί, λέγω ὑμῖν, τοῦτον φοβήθητε. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 18.1. Ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐνκακεῖν, 18.12. νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. 21.22. ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, 21.24. καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν [καὶ ἔσονται] καιροὶ ἐθνῶν. 21.25. καὶ ἔσονται σημεῖα ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς συνοχὴ ἐθνῶν ἐν ἀπορίᾳ ἠχοῦς θαλάσσης καὶ σάλου, 21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 21.27. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάμεως καὶ δόξης πολλῆς. 21.28. Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν. 21.29. Καὶ εἶπεν παραβολὴν αὐτοῖς Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα· 21.30. ὅταν προβάλωσιν ἤδη, βλέποντες ἀφʼ ἑαυτῶν γινώσκετε ὅτι ἤδη ἐγγὺς τὸ θέρος ἐστίν· 21.31. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. 21.32. ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη ἕως [ἂν] πάντα γένηται. | 1.4. that you might know the certainty concerning the things in which you were instructed. 6.2. But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?" 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5. for he loves our nation, and he built our synagogue for us." 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it." 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel." 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 12.3. Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner chambers will be proclaimed on the housetops. 12.4. "I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 12.5. But I will warn you whom you should fear. Fear him, who after he has killed, has power to cast into Gehenna. Yes, I tell you, fear him. 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 18.1. He also spoke a parable to them that they must always pray, and not give up, 18.12. I fast twice a week. I give tithes of all that I get.' 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near." 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished. |
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27. New Testament, John, 1.35-1.51, 3.1, 7.22-7.23, 9.22, 12.42, 15.25, 16.2, 18.3, 19.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 276, 293, 302, 532, 583, 619, 623, 642| 1.35. Τῇ ἐπαύριον πάλιν ἱστήκει Ἰωάνης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο, 1.36. καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 1.37. καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῷ Ἰησοῦ. 1.38. στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις; 1.39. λέγει αὐτοῖς Ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὖν καὶ εἶδαν ποῦ μένει, καὶ παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη. 1.40. Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάνου καὶ ἀκολουθησάντων αὐτῷ· 1.41. εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. 1.42. ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν Σὺ εἶ Σίμων ὁ υἱὸς Ἰωάνου, σὺ κληθήσῃ Κηφᾶς?̔ὃ ἑρμηνεύεται Πέτρος̓. 1.43. Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν. καὶ εὑρίσκει Φίλιππον καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀκολούθει μοι. 1.44. ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαιδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.47. εἶδεν Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ Ἴδε ἀληθῶς Ἰσραηλείτης ἐν ᾧ δόλος οὐκ ἔστιν. 1.48. λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.50. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 3.1. Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 7.22. διὰ τοῦτο Μωυσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι ἐκ τοῦ Μωυσέως ἐστὶν ἀλλʼ ἐκ τῶν πατέρων, — καὶ [ἐν] σαββάτῳ περιτέμνετε ἄνθρωπον. 7.23. εἰ περιτομὴν λαμβάνει [ὁ] ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ; 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 15.25. ἀλλʼ ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος ὅτι Ἐμίσησάν με δωρεάν. 16.2. ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλʼ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας [ὑμᾶς] δόξῃ λατρείαν προσφέρειν τῷ θεῷ. 18.3. ὁ οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ [ἐκ] τῶν Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων. 19.7. ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι Ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν. | 1.35. Again, the next day, John was standing with two of his disciples, 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 1.37. The two disciples heard him speak, and they followed Jesus. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?" 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.42. He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). 1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!" 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 15.25. But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.' 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God." |
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28. New Testament, Philippians, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656| 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. | 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. |
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29. New Testament, Galatians, 1.13, 1.23, 2.11-2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 295, 619, 656| 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.23. μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, 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; | 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy." 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? |
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30. New Testament, Acts, 2.44, 2.46, 3.1, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 8, 15.1, 15.2, 15.3, 15.4, 15.5, 21.20, 22.3, 22.30-23.9, 23.9, 24.5, 24.14, 26.5, 28.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302, 555| 28.22. ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι πανταχοῦ ἀντιλέγεται. | 28.22. But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against." |
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31. Mishnah, Menachot, 10.1-10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 10.1. "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הָעֹמֶר הָיָה בָא בְשַׁבָּת מִשָּׁלשׁ סְאִין, וּבְחֹל מֵחָמֵשׁ. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, מִשָּׁלשׁ הָיָה בָא. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, בְּשַׁבָּת הָיָה נִקְצָר בְּיָחִיד וּבְמַגָּל אֶחָד וּבְקֻפָּה אַחַת. וּבְחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת: \n", 10.2. "מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. לֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, מְבִיאִים אוֹתוֹ מִכָּל מָקוֹם. מַעֲשֶׂה שֶׁבָּא מִגַּגּוֹת צְרִיפִין, וּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר: \n", 10.3. "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n", | 10.1. "Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.", 10.2. "The mitzvah of the omer is that it should be brought from [what grows] near by. If [the crop] near Jerusalem was not yet ripe, it could be brought from any place. It once happened that the omer was brought from Gagot Zerifin and the two loaves from the plain of En Soker.", 10.3. "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.", |
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32. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 656| 11.24. ὑπὸ Ἰουδαίων πεντάκις τεσσεράκοντα παρὰ μίαν ἔλαβον, | |
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33. Anon., Didache, 8.1-8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 295 | 8. 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. |
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34. Mishnah, Zavim, 5.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 117| 5.11. "בַּעַל קֶרִי, כְּמַגַּע שֶׁרֶץ. וּבוֹעֵל נִדָּה, כִּטְמֵא מֵת, אֶלָּא שֶׁחָמוּר מִמֶּנּוּ בּוֹעֵל נִדָּה, שֶׁהוּא מְטַמֵּא מִשְׁכָּב וּמוֹשָׁב טֻמְאָה קַלָּה לְטַמֵּא אֳכָלִין וּמַשְׁקִין: \n", | 5.11. "He who has had a seminal emission is like one who has touched a dead sheretz. And one who has had sex with a menstruant is like one who has suffered corpse uncleanness. But one who has had sex with a menstruant is more stringent in that he conveys minor grades of uncleanness to what he lies or sits upon, so as to make foods and liquids unclean.", |
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35. Mishnah, Yadayim, 3.5, 4.4, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428, 583| 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", 4.4. "בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (עמוס ט), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל: \n", 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 3.5. "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.", 4.4. "On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly.", 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
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36. Mishnah, Yevamot, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428| 1.4. "בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: \n", | 1.4. "Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.", |
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37. Mishnah, Taanit, 1.6, 2.9, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527, 650| 1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", 2.9. "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת:", 3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n", | 1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.", 2.9. "They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].", 3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).", |
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38. Mishnah, Shabbat, 1.4, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 290, 428, 606| 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: \n", 6.4. "לֹא יֵצֵא הָאִישׁ לֹא בְסַיִף, וְלֹא בְקֶשֶׁת, וְלֹא בִתְרִיס, וְלֹא בְאַלָּה, וְלֹא בְרֹמַח. וְאִם יָצָא, חַיָּב חַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תַּכְשִׁיטִין הֵן לוֹ. וַחֲכָמִים אוֹמְרִים, אֵינָן אֶלָּא לִגְנַאי, שֶׁנֶּאֱמַר (ישעיה ב) וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת, לֹא יִשָּׂא גּוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה. בִּירִית, טְהוֹרָה, וְיוֹצְאִין בָּהּ בְּשַׁבָּת. כְּבָלִים, טְמֵאִין, וְאֵין יוֹצְאִין בָּהֶם בְּשַׁבָּת: \n", | 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.", 6.4. "A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). A garter is clean, and they go out [wearing] it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat.", |
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39. Mishnah, Nedarim, 9.1, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 529| 9.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: \n", 9.5. "פּוֹתְחִין לָאָדָם בִּכְתֻבַּת אִשְׁתּוֹ. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָאָה וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת דִּינָרִין, וּבָא לִפְנֵי רַבִּי עֲקִיבָא וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, רַבִּי, שְׁמֹנֶה מֵאוֹת דִּינָרִין הִנִּיחַ אַבָּא, וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת, לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם, וַאֲנִי מָאתָיִם. אָמַר לוֹ רַבִּי עֲקִיבָא, אֲפִלּוּ אַתָּה מוֹכֵר שְׂעַר רֹאשְׁךָ, אַתָּה נוֹתֵן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, וְהִתִּירָהּ רַבִּי עֲקִיבָא: \n", | 9.1. "Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.", 9.5. "They release a vow by reference to a wife’s kethubah. And it once happened that a man vowed not to benefit from his wife and her ketubah amounted to four hundred denarii. He went before Rabbi Akiva, who ordered him to pay her the ketubah [in full]. He said to him, “Rabbi! My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?” Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah. He said to him, “Had I known that it is so, I would not have vowed.” And Rabbi Akiva released his vow.", |
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40. New Testament, 1 Corinthians, 7.18, 14.37, 15.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 57, 619, 656| 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. 14.37. ἢ εἰς ὑμᾶς μόνους κατήντησεν; Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή· 15.9. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· | 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 14.37. If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. |
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41. Mishnah, Megillah, 1.3, 3.6, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 1.3. "אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: \n", 3.6. "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n", 4.1. "הַקּוֹרֵא אֶת הַמְּגִלָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, יָצְאוּ. מְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ. וְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ. בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:", | 1.3. "What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.", 3.6. "On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.", 4.1. "He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.", |
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42. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111| 3.4. "שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:", | 3.4. "Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.", |
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43. Tosefta, Sanhedrin, 2.5-2.6, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 188, 428, 583| 2.5. "אין מעברין את השנה לא שביעית ולא מוצאי שביעית אימתי רגילין לעבר בערב שביעית אין מעברין את השנה מפני רעבון ר\"מ אומר הרי הוא אומר (מלכים ב ד) ואיש בא מבעל שלישה וגו' בצקלונו והלא אין לך מקום שמתבכר בא\"י קודם לבעל שלישה ואעפ\"כ לא בכר אלא מאותו המין שהביא לאיש האלהים יכול שהביאו קודם לעומר ת\"ל (שם) ויאמר תנו אל העם ויאכלו מלמד שלא הביאו אלא לאחר העומר והלא אותה שנה ראויה לעבר מפני מה לא עברה אלישע מפני שהיתה שנת רעבון וכל העם רצין לגרנות.", 2.6. "אין מעברין את השנה מפני הטומאה רבי יהודה אומר מעברין את השנה מפני הטומאה אמר רבי יהודה מעשה בחזקיה המלך שעיבר את השנה מפני הטומאה שנאמר (דברי הימים ב ל׳:י״ח) כי מרבית העם רבת מאפרים ומנשה יששכר וזבולון לא הטהרו וגו' ר\"ש אומר אם לעבר אותה מפני הטומאה כבר מעוברת היא אלא עבר ניסן בניסן ואין מעברין אלא אדר ר\"ש בן יהודה אומר משום ר\"ש אף מפני שהעשו את הצבור לעשות פסח שני אין מעברין את השנה אא\"כ היתה צריכה מעברין אותו מפני הצרכים ומפני הדרכים מפני התנורין ומפני הגליות שלא יצאו ממקומם אבל אין מעברין אותה לא מפני הצנה ולא מפני השלגים ולא מפני הגליות שעלו ועדיין לא הגיעו וכולן סעד לשנה ואם עברוה הרי זו מעוברת אין מעברין את השנה אלא ביהודה ואם עברוה בגליל הרי זו מעוברת העיד חנינא איש אונו לפני ר\"ג שאין מעברין את השנה אלא ביהודה ואם עברוה בגליל שהיא מעוברת ומעברין את השנה כל אדר שבראשונה היו אומרים אין מעברין אלא עד הפורים עד שבאו ר' יהושע ור' פפייס והעידו שכל אדר ואדר כשר לעבר רשב\"ג ור' אלעזר בן ר' צדוק אומרים אין מעברין את השנה ואין עושין כל צרכי צבור אלא על תנאי כדי שיקבלו רוב הצבור עליהם.", | |
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44. Tosefta, Berachot, 2.1-2.2, 2.20, 3.5, 3.7, 3.12, 6.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111, 270, 271, 274, 527, 528| 2.1. "הקורא את שמע צריך להזכיר יציאת מצרים באמת ויציב רבי אומר צריך להזכיר בה מלכות אחרים אומרים צריך להזכיר בה מכת בכורות וקריעת ים סוף.", 2.1. "קברו את המת ועמדו בשורה שורה הרואה את הפנימית פטורה ושאינה רואה את הפנימית חייבת רבי יהודה אומר אם אין שם אלא שורה אחת העומדים שם לשם כבוד חייבין לשם אבל פטורין ירדו להספד הרואין את הפנימית פטורין וי\"א ושניים להם ושאין רואין את הפנימית חייבין הסופד וכל העוסקים בהספד מפסיקין לקריאת שמע ואין מפסיקין לתפלה מעשה שהפסיקו רבותינו לקריאת שמע ולתפלה.", 2.2. "לא יטול את המים במקום שמתפלל אלא א\"כ מרחיק ד' אמות יבשו או נבלעו הרי זה מותר.", 2.2. "הקורא את שמע צריך שיכוין את לבו רבי אחאי אומר משום רבי יהודה אם כוון לבו בפרק ראשון אע\"פ שלא כוון את לבו בפרק אחרון יצא.", 3.5. "בן עזאי אומר כל שלקה בגופו מפני חכמתו סימן יפה לו כל שלקה בחכמתו מפני גופו סימן רע לו הוא היה אומר כל שנטרפה דעתו מפני חכמתו סימן יפה לו וכל שנטרפה חכמתו מפני דעתו סימן רע לו.", 3.7. "א\"ר יהודה כשהיה רבי עקיבה מתפלל עם הצבור היה מקצר בפני כולן כשהיה מתפלל בינו לבין עצמו היה אדם מניחו בצד זה ובא ומצאו בצד אחר מפני הכריעות והשתחויות שהיה עושה.", 3.12. "כבוד יום כבוד לילה כבוד יום קודם לכבוד לילה אם אין לו אלא כוס אחד קדושת היום קודמת לכבוד יום ולכבוד לילה לילי שבתות ולילי ימים טובים יש להם קדושת היום על הכוס ויש להם הזכרת היום בברכת המזון שבת ור\"ח וחולו של מועד ויו\"ט יש בהם הזכרת היום בברכת המזון ואין להם קדושת היום על הכוס.", 6.24. "לא יכנס אדם [בהר הבית במעות הצרורות לו בסדינו ובאבק שעל רגליו באפונדתו החגורה לו] מבחוץ שנאמר (קוהלת ד) שמור רגלך כאשר תלך אל בית האלהים.", | |
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| 45. Tosefta, Hulin, 2.19-2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276, 532 |
| 46. Tosefta, Makkot, 2.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660 |
47. Tosefta, Megillah, 3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 57| 3.11. "מדלגין בנביא ואין מדלגין בתורה [ואין] מדלגין מנביא לנביא ובנביא של שנים עשר [מדלגין] ובלבד שלא ידלג מסוף הספר [לראשו].", | |
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| 48. Tosefta, Menachot, 10.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527 |
| 49. Tosefta, Shabbat, 1.15-1.17, 15.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 290, 428, 606 |
| 50. Tosefta, Sotah, 15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531, 660 |
51. Tosefta, Sukkah, 3.1, 3.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 3.1. "לולב דוחה את השבת בתחלתו וערבה בסופו [מעשה וכבשו עליה בייתוסין אבנים גדולים מערב שבת הכירו בהם עמי הארץ ובאו וגררום והוציאום מתחת אבנים בשבת] לפי שאין בייתוסין מודים שחבוט ערבה דוחה שבת.", | 3.1. "The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath.", |
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52. Clement of Rome, 1 Clement, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 557| 1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι. | |
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53. Tosefta, Taanit, 2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 2.4. "מפני מה אנשי משמר מותרין לשתות יין בלילות אבל לא בימים [שאם] תכבד העבודה על אנשי בית אב [יסמכו עליהן] אנשי בית אב לא ביום ולא בלילה מפני שהן [תדירין בעבודה].", | |
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| 54. Tosefta, Yevamot, 1.10-1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428 |
55. Anon., Leviticus Rabba, 18.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. | |
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56. Anon., Lamentations Rabbah, 3.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 3.8. חַסְדֵּי ה' כִּי לֹא תָמְנוּ כִּי לֹא כָלוּ רַחֲמָיו, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִשֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְיָאֵשׁ מִן הַצַּדִּיקִים בָּעוֹלָם הַזֶּה, הוּא חוֹזֵר וּמְרַחֵם עֲלֵיהֶם, הֲדָא הוּא דִכְתִיב: חַסְדֵּי ה' כִּי לֹא תָמְנוּ. חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וּבֹקֶר, אָנוּ יוֹדְעִין שֶׁאֱמוּנָתְךָ רַבָּה לִתְחִיַּת הַמֵּתִים. אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּבָקְרָן שֶׁל מַלְכֻיּוֹת, אָנוּ יוֹדְעִין שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. אָמַר רַבִּי חֶלְבּוֹ בְּכָל יוֹם וָיוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְאוֹמְרִין שִׁירָה חֲדָשָׁה וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי לְרַבִּי חֶלְבּוֹ וְהָא כְתִיב (בראשית לב, כו): וַיֹּאמֶר שַׁלְחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי חֲנוֹקָה סְבַרְתְּ לַחֲנוֹקֵנִי, גַּבְרִיאֵל וּמִיכָאֵל הֵן הֵן שָׂרִים שֶׁל מַעְלָה, דְּכֻלָּם מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְפִין. אַדְרִיָּאנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים בְּכָל יוֹם וָיוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְאוֹמְרִים שִׁירָה חֲדָשָׁה וְהוֹלְכִין לָהֶם, אָמַר לוֹ אִין. אָמַר לוֹ וּלְאָן אִינוּן אָזְלִין. אָמַר לֵיהּ מִן הָן דְּמִתְבְּרִיאוּ. אָמַר לֵיהּ מִנַּיִן מִתְבָּרְיָין. אָמַר לוֹ מִן הָדֵין נְהַר דְּנוּר. אָמַר לֵיהּ וּמָה עִיסְקֵיהּ דִּנְהַר דְּנוּר, אָמַר לֵיהּ כְּהָדֵין יַרְדְּנָא דְּלָא פָּסֵיק לָא בְּלֵילְיָא וְלָא פָּסֵיק בִּימָמָא. אָמַר לֵיהּ וְהִינִין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וּפָסֵיק בְּלֵילְיָא. אָמַר לֵיהּ נָטֵר הֲוֵינָא בְּבֵית פְּעוֹר וְהָדֵין יַרְדְּנָא כְּמָה דִּמְהַלֵּךְ בִּימָמָא כָּךְ מְהַלֵּךְ בְּלֵילְיָא. אָמַר לֵיהּ וּמִנַּיִן אוֹתוֹ נְהַר דִּינוּר נָפֵיק, אָמַר לֵיהּ מִן זֵיעַתְהוֹן דְּחֵיוָתָא מִמַּה דִּטְעוּנִין בְּכוּרְסְיָא. חֶלְקִי ה' אָמְרָה נַפְשִׁי, רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְמֶלֶךְ שֶׁנִּכְנַס לִמְדִינָה וְהָיוּ עִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטִילוּטִין, וְהָיוּ גְּדוֹלֵי מְדִינָה יוֹשְׁבִים בְּאֶמְצַע הַמְּדִינָה, חַד אֲמַר אֲנָא נָסֵיב דֻּכָּסִין לְגַבִּי. וְחַד אֲמַר אֲנָא נָסֵיב אִפַּרְכִין לְגַבִּי, וְחַד אֲמַר אֲנָא נָסֵיב אִיסְטְרַטִילוּטִין לְגַבִּי. הָיָה פִּקֵּחַ אֶחָד לְשָׁם אֲמַר אֲנָא נָסֵיב לְמַלְכָּא, דְּכוֹלָּא מִתְחַלְּפִין וּמַלְכָּא אֵינוֹ מִתְחַלֵּף. כֵּן עוֹבְדֵי כּוֹכָבִים, מֵהֶן עוֹבְדִין לַחַמָּה, וּמֵהֶן עוֹבְדִין לַלְּבָנָה, וּמֵהֶן עוֹבְדִין לְעֵץ וָאֶבֶן, אֲבָל יִשְׂרָאֵל אֵינָן עוֹבְדִין אֶלָּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: חֶלְקִי ה' אָמְרָה נַפְשִׁי, שֶׁאֲנִי מְיַחֵד אוֹתוֹ שְׁתֵּי פְּעָמִים בְּכָל יוֹם, וְאוֹמֵר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. | |
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| 57. Anon., Sifre Deuteronomy, 451, 444 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531 |
58. Justin, Dialogue With Trypho, 38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 642 | 38. Trypho: Sir, it were good for us if we obeyed our teachers, who laid down a law that we should have no intercourse with any of you, and that we should not have even any communication with you on these questions. For you utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud; then that he became man, was crucified, and ascended up to heaven, and comes again to earth, and ought to be worshipped. Justin: I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you. Wherefore, in sympathy with you, I am striving to the utmost that you may understand these matters which to you are paradoxical; but if not, that I myself may be innocent in the day of judgment. For you shall hear other words which appear still more paradoxical; but be not confounded, nay, rather remain still more zealous hearers and investigators, despising the tradition of your teachers, since they are convicted by the Holy Spirit of inability to perceive the truths taught by God, and of preferring to teach their own doctrines. Accordingly, in the forty-fourth [forty-fifth] Psalm, these words are in like manner referred to Christ: My heart has brought forth a good matter; I tell my works to the King. My tongue is the pen of a ready writer. Fairer in beauty than the sons of men: grace is poured forth into Your lips: therefore has God blessed You forever. Gird Your sword upon Your thigh, O mighty One. Press on in Your fairness and in Your beauty, and prosper and reign, because of truth, and of meekness, and of righteousness: and Your right hand shall instruct You marvellously. Your arrows are sharpened, O mighty One; the people shall fall under You; in the heart of the enemies of the King [the arrows are fixed]. Your throne, O God, is for ever and ever: a sceptre of equity is the sceptre of Your kingdom. You have loved righteousness, and have hated iniquity; therefore your God has anointed You with the oil of gladness above Your fellows. [He has anointed You] with myrrh, and oil, and cassia, from Your garments; from the ivory palaces, whereby they made You glad. King's daughters are in Your honour. The queen stood at Your right hand, clad in garments embroidered with gold. Hearken, O daughter, and behold, and incline your ear, and forget your people and the house of your father: and the King shall desire your beauty; because He is your Lord, they shall worship Him also. And the daughter of Tyre [shall be there] with gifts. The rich of the people shall entreat Your face. All the glory of the King's daughter [is] within, clad in embroidered garments of needlework. The virgins that follow her shall be brought to the King; her neighbours shall be brought unto You: they shall be brought with joy and gladness: they shall be led into the King's shrine. Instead of your fathers, your sons have been born: You shall appoint them rulers over all the earth. I shall remember Your name in every generation: therefore the people shall confess You for ever, and for ever and ever.' |
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| 59. Clement of Alexandria, Miscellanies, 4.22.142 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111 |
60. Anon., Genesis Rabba, 10.3, 28.3, 78.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 10.3. כֵּיצַד בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אָמַר רַבִּי יוֹחָנָן נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁתֵּי פְּקָעִיּוֹת, אַחַת שֶׁל אֵשׁ וְאַחַת שֶׁל שֶׁלֶג, וּפְתָכָן זֶה בָּזֶה וּמֵהֶן נִבְרָא הָעוֹלָם. רַבִּי חֲנִינָא אָמַר, אַרְבַּע, לְאַרְבַּע רוּחוֹת הַשָּׁמַיִם. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, שֵׁשׁ, אַרְבַּע לְאַרְבַּע רוּחוֹת, וְאַחַת מִלְּמַעְלָן וְאַחַת מִלְּמַטָּן. אַדְרַיָּינוּס שְׁחִיק עֲצָמוֹת שָׁאֲלֵיהּ לְרַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא, אֲמַר לֵיהּ כֵּיצַד בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ. אָמַר לֵיהּ כְּהַהוּא דְּאָמַר רַבִּי חָמָא בַּר חֲנִינָא. אָמַר לֵיהּ אֶפְשָׁר כֵּן, אֶתְמְהָא. הִכְנִיסוֹ לְבַיִת קָטָן, אָמַר לֵיהּ, פְּשֹׁט יָדֶךָ לְמִזְרָח וּלְמַעֲרָב לְצָפוֹן וּלְדָרוֹם. אָמַר לֵיהּ, כָּךְ הָיָה מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. 28.3. וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ אִסְטְרוֹבִּלִּין שֶׁל רֵחַיִּים נִמְחֶה. רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ עֲפָרוֹ שֶׁל אָדָם הָרִאשׁוֹן נִמְחֶה. כַּד דָּרְשָׁה רַבִּי יְהוּדָה בְּצִפּוֹרִי בְּצִבּוּרָא וְלֹא קִבְּלוּ מִינֵיהּ. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק אָמַר אֲפִלּוּ לוּז שֶׁל שִׁדְרָה, שֶׁמִּמֶּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, נִמְחָה. אַדְרִיָּאנוֹס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִנַּיִן אַתָּה יוֹדֵעַ, אֲמַר לֵיהּ אַיְתִיתֵיהּ לְיָדִי וַאֲנָא מוֹדַע לָךְ, טָחֲנוֹ בָּרֵחַיִם וְלֹא נִטְחַן, שְׂרָפוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ בְּמַיִם וְלֹא נִמְחֶה, נְתָנוֹ עַל הַסַּדָּן וְהִתְחִיל מַכֶּה עָלָיו בְּפַטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא חָסַר כְּלוּם. 78.1. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר (בראשית לב, כז), כְּתִיב (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וָבֹקֶר אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְהַחֲיוֹת לָנוּ אֶת הַמֵּתִים. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִמַּה שֶּׁאַתָּה מְחַדְּשֵׁנוּ בְּבוֹקְרָן שֶׁל מַלְכֻיּוֹת אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְעוֹלָם אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה אֶלָּא בְּכָל יוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשָׁה וְהֵן אוֹמְרִים שִׁירָה חֲדָשָׁה לְפָנָיו וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי אֶת רַבִּי חֶלְבּוֹ וְהָא כְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, וְהִגִּיעַ זְמַנִּי לוֹמַר שִׁירָה, אָמַר לִי חָנוֹקָא סְבַרְתְּ לְמֶחֶנְקֵנִי, אֲמָרִית מָה הוּא דֵין דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי זֶה מִיכָאֵל וְגַבְרִיאֵל שֶׁהֵן שָׂרִים שֶׁל מַעְלָה, דְּכוּלָּא מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְּפִין. אַנְדְּרִיָּנוֹס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה, אֶלָּא בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְהֵן אוֹמְרִים שִׁירָה לְפָנָיו וְהוֹלְכִין לָהֶן, אֲמַר לֵיהּ, הֵין. אֲמַר לֵיהּ וּלְאָן אִינוּן אָזְלִין, אָמַר מִן הָן דְּאִתְבָּרְיָן. אֲמַר לֵיהּ וּמִן אָן הֵן אִתְבָּרְיָן, אֲמַר לֵיהּ מִן נְהַר דִּינוּר. אֲמַר לֵיהּ וּמָה עֵסֶק דִּנְהַר דִּינוּר, אֲמַר לֵיהּ כַּהֲדֵין יַרְדְּנָא דְּלָא פָסֵיק לָא בִימָמָא וְלָא בְלֵילְיָא. אֲמַר לֵיהּ וּמִן אָן הוּא אָתֵי, אָמַר לֵיהּ מִן זֵיעָתְהוֹן דְּחַיָּתָא דְּאִינוּן מְזִיעִין מִן טְעִינוּן כּוּרְסַיָּא דְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲמַר לֵיהּ סוּנְקַתֶּדְרוֹן שֶׁלּוֹ וְהָא הָדֵין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וְלֵית הוּא מְהַלֵּךְ בְּלֵילְיָא, אֲמַר נָטַר הֲוֵינָא בְּבֵית פְּעוֹר כְּמָה דַּהֲוָה מְהַלֵּךְ בִּימָמָא מְהַלֵּךְ בְּלֵילְיָא. רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, רַבִּי מֵאִיר אוֹמֵר מִי גָּדוֹל הַשּׁוֹמֵר אוֹ הַנִּשְׁמָר, מִן מַה דִּכְתִיב (תהלים צא, יא): כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ, הֱוֵי הַנִּשְׁמָר גָּדוֹל מִן הַשּׁוֹמֵר. רַבִּי יְהוּדָה אוֹמֵר מִי גָּדוֹל הַנּוֹשֵׂא אוֹ הַנִּשָֹּׂא, מִן מַה דִּכְתִיב (תהלים צא, יב): עַל כַּפַּיִם יִשָֹּׂאוּנְךָ, הֱוֵי הַנִּשָֹּׂא גָּדוֹל מִן הַנּוֹשֵׂא. רַבִּי שִׁמְעוֹן אָמַר מִן מַה דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי, הֱוֵי הַמְּשַׁלֵּחַ גָּדוֹל מִן הַמִּשְׁתַּלֵּחַ. 78.1. וַיִּשָֹּׂא עֵינָיו (בראשית לג, ה), אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁשָּׁמַעְנוּ חֲנִינָה בְּאַחַד עָשָׂר שְׁבָטִים וְלֹא שָׁמַעְנוּ בְּשֵׁבֶט בִּנְיָמִין, וְהֵיכָן שָׁמַעְנוּ, לְהַלָּן (בראשית מג, כט): וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי. (בראשית לג, ו ז): וַתִּגַּשְׁן הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶין, וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וגו'. בְּיוֹסֵף כְּתִיב (בראשית לג, ז): וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אֶלָּא אָמַר יוֹסֵף הָרָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁלֹא יִתְלֶה עֵינָיו וְיַבִּיט אֶת אִמִּי, וְגָבְהָה קוֹמָתוֹ וְכִסָּה אוֹתָהּ, הוּא דִּכְתִיב בֵּיהּ (בראשית מט, כב): בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיָּת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר עָלַי לִפְרֹעַ לְךָ מִן אוֹתָהּ הָעָיִן. | |
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61. Cassius Dio, Roman History, 68.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 557 | 68.1.2. Nerva also released all who were on trial for maiestas and restored the exiles; moreover, he put to death all the slaves and the freedmen who had conspired against their masters and allowed that class of persons to lodge no complaint whatever against their masters; and no persons were permitted to accuse anybody of maiestas or of adopting the Jewish mode of life. Many of those who had been informed were condemned to death, among others Seras, the philosopher. |
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62. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 650| 23a. בעתם בלילי רביעיות ובלילי שבתות,שכן מצינו בימי שמעון בן שטח שירדו להם גשמים בלילי רביעיות ובלילי שבתות עד שנעשו חטים ככליות ושעורים כגרעיני זיתים ועדשים כדינרי זהב וצררו מהם דוגמא לדורות להודיע כמה החטא גורם שנאמר (ירמיהו ה, כה) עונותיכם הטו אלה וחטאתיכם מנעו הטוב מכם,וכן מצינו בימי הורדוס שהיו עוסקין בבנין בהמ"ק והיו יורדין גשמים בלילה למחר נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם למלאכתן וידעו שמלאכת שמים בידיהם:,מעשה ששלחו לחוני המעגל וכו': ת"ר פעם אחת יצא רוב אדר ולא ירדו גשמים שלחו לחוני המעגל התפלל וירדו גשמים התפלל ולא ירדו גשמים עג עוגה ועמד בתוכה כדרך שעשה חבקוק הנביא שנאמר (חבקוק ב, א) על משמרתי אעמדה ואתיצבה על מצור וגו',אמר לפניו רבונו של עולם בניך שמו פניהם עלי שאני כבן בית לפניך נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא להתיר שבועתך,אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות ירדו בזעף עד שכל טפה וטפה כמלא פי חבית ושיערו חכמים שאין טפה פחותה מלוג אמרו לו תלמידיו רבי ראינוך ולא נמות כמדומין אנו שאין גשמים יורדין אלא לאבד העולם,אמר לפניו לא כך שאלתי אלא גשמי רצון ברכה ונדבה ירדו כתיקנן עד שעלו כל העם להר הבית מפני הגשמים אמרו לו רבי כשם שהתפללת שירדו כך התפלל וילכו להם אמר להם כך מקובלני שאין מתפללין על רוב הטובה,אעפ"כ הביאו לי פר הודאה הביאו לו פר הודאה סמך שתי ידיו עליו ואמר לפניו רבש"ע עמך ישראל שהוצאת ממצרים אינן יכולין לא ברוב טובה ולא ברוב פורענות כעסת עליהם אינן יכולין לעמוד השפעת עליהם טובה אינן יכולין לעמוד יהי רצון מלפניך שיפסקו הגשמים ויהא ריוח בעולם מיד נשבה הרוח ונתפזרו העבים וזרחה החמה ויצאו העם לשדה והביאו להם כמהין ופטריות,שלח לו שמעון בן שטח אלמלא חוני אתה גוזרני עליך נידוי שאילו שנים כשני אליהו שמפתחות גשמים בידו של אליהו לא נמצא שם שמים מתחלל על ידך,אבל מה אעשה לך שאתה מתחטא לפני המקום ועושה לך רצונך כבן שמתחטא על אביו ועושה לו רצונו ואומר לו אבא הוליכני לרחצני בחמין שטפני בצונן תן לי אגוזים שקדים אפרסקים ורמונים ונותן לו ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך ותגל יולדתך,תנו רבנן מה שלחו בני לשכת הגזית לחוני המעגל (איוב כב, כח) ותגזר אומר ויקם לך ועל דרכיך נגה אור,ותגזר אומר אתה גזרת מלמטה והקדוש ברוך הוא מקיים מאמרך מלמעלה ועל דרכיך נגה אור דור שהיה אפל הארת בתפלתך,כי השפילו ותאמר גוה דור שהיה שפל הגבהתו בתפלתך ושח עינים יושיע דור ששח בעונו הושעתו בתפלתך ימלט אי נקי דור שלא היה נקי מלטתו בתפלתך ונמלט בבור כפיך מלטתו במעשה ידיך הברורין,אמר ר' יוחנן כל ימיו של אותו צדיק היה מצטער על מקרא זה (תהלים קכו, א) שיר המעלות בשוב ה' את שיבת ציון היינו כחולמים אמר מי איכא דניים שבעין שנין בחלמא,יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא אמר ליה האי עד כמה שנין טעין אמר ליה עד שבעין שנין אמר ליה פשיטא לך דחיית שבעין שנין אמר ליה האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי,יתיב קא כריך ריפתא אתא ליה שינתא נים אהדרא ליה משוניתא איכסי מעינא ונים שבעין שנין כי קם חזייה לההוא גברא דהוה קא מלקט מינייהו אמר ליה את הוא דשתלתיה א"ל בר בריה אנא אמר ליה שמע מינה דניימי שבעין שנין חזא לחמריה דאתיילידא ליה רמכי רמכי,אזל לביתיה אמר להו בריה דחוני המעגל מי קיים אמרו ליה בריה ליתא בר בריה איתא אמר להו אנא חוני המעגל לא הימנוהו אזל לבית המדרש שמעינהו לרבנן דקאמרי נהירן שמעתתין כבשני חוני המעגל דכי הוי עייל לבית מדרשא כל קושיא דהוו להו לרבנן הוה מפרק להו אמר להו אנא ניהו לא הימנוהו ולא עבדי ליה יקרא כדמבעי ליה חלש דעתיה בעי רחמי ומית אמר רבא היינו דאמרי אינשי או חברותא או מיתותא,אבא חלקיה בר בריה דחוני המעגל הוה וכי מצטריך עלמא למיטרא הוו משדרי רבנן לגביה ובעי רחמי ואתי מיטרא זימנא חדא איצטריך עלמא למיטרא שדור רבנן זוגא דרבנן לגביה למבעי רחמי דניתי מיטרא אזול לביתיה ולא אשכחוהו אזול בדברא ואשכחוהו דהוה קא רפיק יהבו ליה שלמא | 23a. b “In their season” /b means b on Wednesday eves, /b i.e., Tuesday nights, b and on Shabbat eves, /b i.e., Friday nights, because at these times people are not out in the streets, either due to fear of demonic forces that were thought to wander on Tuesday nights or due to the sanctity of Shabbat., b As we found /b in b the days of Shimon ben Shetaḥ that rain /b invariably b fell for them on Wednesday eves and on Shabbat eves, until wheat grew /b as big b as kidneys, and barley /b as big b as olive pits, and lentils as golden dinars. And they tied /b up some b of /b these crops as b an example [ i dugma /i ] for /b future b generations, to convey /b to them b how much /b damage b sin causes, as it is stated: /b “The Lord our God, Who gives rain, the former rain and the latter rain, in its season that keeps for us the appointed weeks of the harvest. b Your iniquities have turned away these things, and your sins have withheld the good from you” /b (Jeremiah 5:24–25)., b And we likewise found /b that b in the days of Herod /b that b they were occupied in the building of the Temple, and rain would fall at night. And the next day the wind would blow, the clouds would disperse, the sun would shine, and the people would go out to their work. And /b as rain would fall only at a time when it would not interfere with their labor, the nation b knew /b that b the work of Heaven /b was being performed b by their hands. /b ,§ The mishna taught: b An incident /b occurred in b which /b the people b sent /b a message b to Ḥoni HaMe’aggel. /b This event is related in greater detail in the following i baraita /i . b The Sages taught: Once, most of /b the month of b Adar had passed but rain had /b still b not fallen. They sent /b this message b to Ḥoni HaMe’aggel: Pray, and rain will fall. He prayed, but no rain fell. He drew a circle /b in the dust b and stood inside it, in the manner that the prophet Habakkuk did, as it is stated: “And I will stand upon my watch and set myself upon the tower, /b and I will look out to see what He will say to me, and what I shall answer when I am reproved” (Habakkuk 2:1). This verse is taken to mean that Habakkuk fashioned a kind of prison for himself where he sat.,Ḥoni b said before /b God: b Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. /b Therefore, b I take an oath by Your great name that I will not move from here until you have mercy upon Your children /b and answer their prayers for rain. b Rain began to trickle /b down, but only in small droplets. b His students said to him: Rabbi, we have seen /b that b you /b can perform great wonders, b but /b this quantity of rain is not enough to ensure that b we will not die. It appears to us that /b a small amount of b rain is falling only /b to enable you b to dissolve your oath, /b but it is not nearly enough to save us.,Ḥoni b said /b to God: b I did not ask for this, but /b for b rain to /b fill the b cisterns, ditches, and caves. /b Rain b began to fall furiously, until each and every drop /b was as big b as the mouth of a barrel, and the Sages estimated that no drop was less than a i log /i /b in size. b His students said to him: Rabbi, we have seen /b that b you /b can call on God to perform miracles b and we will not die, /b but now b it appears to us that rain is falling only to destroy the world. /b ,Ḥoni again b said before /b God: b I did not ask for this /b harmful rain either, b but /b for b rain of benevolence, blessing, and generosity. /b Subsequently, the rains b fell in their standard manner, until all of the people /b sought higher ground and b ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that /b the rains b should fall, so too, pray that they should stop. He said to them: This is /b the tradition that b I received, that one does not pray over an excess of good. /b ,Ḥoni continued: b Nevertheless, bring me a bull. /b I will sacrifice it as b a thanks-offering /b and pray at the same time. b They brought him a bull /b for b a thanks-offering. He placed his two hands on its /b head b and said before /b God: b Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot /b bear b either an excess of good or an excess of punishment. You grew angry with them /b and withheld rain, b and they are unable to bear /b it. b You bestowed upon them /b too much b good, and they were /b also b unable to bear /b it. b May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms /b that had sprouted in the strong rain., b Shimon ben Shetaḥ relayed to /b Ḥoni HaMe’aggel: b If you were not Ḥoni, I would have decreed ostracism upon you. For were /b these b years like the years of Elijah, when the keys of rain /b were entrusted b in Elijah’s hands, /b and he swore it would not rain, b wouldn’t the name of Heaven have been desecrated by your /b oath not to leave the circle until it rained? Once you have pronounced this oath, either yours or Elijah’s must be falsified., b However, what can I do to you, as you nag God and He does your bidding, like a son who nags his father and /b his father b does his bidding. And /b the son b says to /b his father: b Father, take me to be bathed in hot water; wash me with cold water; give me nuts, almonds, peaches, and pomegranates. And /b his father b gives him. About you, the verse states: “Your father and mother will be glad and she who bore you will rejoice” /b (Proverbs 23:25)., b The Sages taught: What /b message did b the members of the Chamber of the Hewn Stone, /b the Great Sanhedrin, b send to Ḥoni HaMe’aggel? /b About you, the verse states: b “You shall also decree a matter, and it shall be established for you; and the light shall shine upon your ways. /b When they cast down, you will say: There is lifting up, for He saves the humble person. He will deliver the one who is not innocent and he will be delivered through the cleanness of your hands” (Job 22:28–30).,They interpreted: b “You shall also decree a matter”; you, /b Ḥoni, b decree from below, and the Holy One, Blessed be He, fulfills your statement from above. “And the light shall shine upon your ways”; a generation that was in darkness, you have illuminated /b it b with your prayer. /b , b “When they cast down, you will say: There is lifting up”; a generation that was cast down, you lifted it up with your prayer. “For He saves the humble person”; a generation that was humble in its transgression, you saved it through your prayer. “He will deliver the one who is not innocent”; a generation that was not innocent, you have delivered it through your prayer. “And he will be delivered through the cleanness of your hands”; you have delivered /b an undeserving generation b through the clean work of your hands. /b ,§ The Gemara relates another story about Ḥoni HaMe’aggel. b Rabbi Yoḥa said: All the days /b of the life b of that righteous man, /b Ḥoni, b he was distressed over /b the meaning of b this verse: “A song of Ascents: When the Lord brought back those who returned to Zion, we were like those who dream” /b (Psalms 126:1). b He said /b to himself: b Is there /b really a person b who can sleep and dream for seventy years? /b How is it possible to compare the seventy-year exile in Babylonia to a dream?, b One day, he was walking along the road /b when b he saw a certain man planting a carob tree. /b Ḥoni b said to him: This /b tree, b after how many years /b will it b bear /b fruit? The man b said to him: /b It will not produce fruit b until seventy years /b have passed. Ḥoni b said to him: Is it obvious to you that you will live seventy years, /b that you expect to benefit from this tree? b He said to him: That man /b himself b found a world /b full b of carob trees. Just as my ancestors planted for me, I too am planting for my descendants. /b ,Ḥoni b sat and ate bread. Sleep overcame him and he slept. A cliff formed around him, and he disappeared from sight and slept for seventy years. When he awoke, he saw a certain man gathering /b carobs from that tree. Ḥoni b said to him: /b Are b you the one who planted /b this tree? The man b said to him: I am his son’s son. /b Ḥoni b said to him: /b I can b learn from this that I /b have b slept for seventy years, /b and indeed b he saw that his donkey had sired several herds /b during those many years.,Ḥoni b went home and said to /b the members of the household: b Is the son of Ḥoni HaMe’aggel alive? They said to him: His son is no /b longer with us, but b his son’s son is /b alive. b He said to them: I am Ḥoni HaMe’aggel. They did not believe him. He went to the study hall, /b where he b heard the Sages say /b about one scholar: b His i halakhot /i are as enlightening /b and as clear b as in the years of Ḥoni HaMe’aggel, for when /b Ḥoni HaMe’aggel b would enter the study hall he would resolve for the Sages any difficulty they had. /b Ḥoni b said to them: I am he, but they did not believe him and did not pay him proper respect. /b Ḥoni b became very upset, prayed for mercy, and died. Rava said: This /b explains the folk saying b that people say: Either friendship or death, /b as one who has no friends is better off dead.,§ The Gemara relates another story, this time about Ḥoni HaMe’aggel’s descendants, who were also renowned for their righteous deeds. b Abba Ḥilkiyya was the son of Ḥoni HaMe’aggel’s son. And when the world was in need of rain they would send Sages to him, and he would pray for mercy, and rain would fall. Once the world was in need of rain, /b and b the Sages sent a pair of Sages to him /b so b that he would pray for mercy and rain would fall. They went to his house but they did not find him /b there. b They went to the field and found him hoeing /b the ground. b They greeted him, /b |
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| 63. Origen, On Prayer, 2.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 271 |
| 64. Eusebius of Caesarea, Preparation For The Gospel, 8.7.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 57 |
| 65. Eusebius of Caesarea, Ecclesiastical History, 3.20.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 557 |
66. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527| 43b. תשבו תשבו לגזרה שוה נאמר כאן תשבו ונאמר במלואים (ויקרא ח, לה) תשבו מה להלן ימים ואפי' לילות אף כאן ימים ואפילו לילות:,ערבה שבעה כיצד: ערבה בשביעי מ"ט דחיא שבת א"ר יוחנן כדי לפרסמה שהיא מן התורה אי הכי לולב נמי לידחי כדי לפרסמו שהוא מן התורה,לולב גזרה משום דרבה אי הכי ערבה נמי נגזור ערבה שלוחי בית דין מייתי לה לולב לכל מסור,אי הכי כל יומא נמי לידחי אתי לפקפוקי בלולב ולידחי ביום טוב ראשון לא מוכחא מלתא אמרי לולב הוא דקא דחי,ולידחי בחד מהנך כיון דקא מפקת לה מראשון אוקמה אשביעי,אי הכי האידנא נמי לידחי אנן לא ידעינן בקיבועא דירחא,אינהו דידעי בקיבועא דירחא לידחי כי אתא בר הדיא אמר לא איקלע כי אתא רבין וכל נחותי אמרי איקלע ולא דחי,ואלא קשיא אמר רב יוסף מאן לימא לן דערבה בנטילה דלמא בזקיפה,איתיביה אביי לולב וערבה ששה ושבעה מאי לאו כלולב מה לולב בנטילה אף ערבה בנטילה מידי איריא הא כדאיתיה והא כדאיתיה,איתיביה אביי בכל יום מקיפין את המזבח פעם אחת ואותו היום שבע פעמים מאי לאו בערבה לא בלולב והא אמר רב נחמן אמר רבה בר אבוה בערבה א"ל הוא אמר לך בערבה ואנא אמינא בלולב אתמר ר' אלעזר אומר בלולב רב שמואל [בר נתן] אמר ר' חנינא בערבה וכן אמר רב נחמן אמר רבה בר אבוה בערבה,א"ל רבא לרב יצחק בריה דרבה בר בר חנה בר אוריא תא ואימא לך מלתא מעליתא דהוה אמר אבוך הא דתנן כל היום מקיפין את המזבח פעם אחת ואותו היום מקיפין את המזבח שבע פעמים הכי אמר אבוך משמיה דר' אלעזר בלולב,איתיביה לולב דוחה את השבת בתחלתו וערבה בסופו פעם אחת חל שביעי של ערבה להיות בשבת והביאו מרביות של ערבה מערב שבת והניחום בעזרה והכירו בהן בייתוסין ונטלום וכבשום תחת אבנים,למחר הכירו בהן עמי הארץ ושמטום מתחת האבנים והביאום הכהנים וזקפום בצידי המזבח לפי שאין בייתוסין מודים שחיבוט ערבה דוחה את השבת,אלמא בנטילה היא תיובתא,ואלא נדחו כיון דאנן לא דחינן אינהו נמי לא דחו והא יום טוב הראשון דלדידן לא דחי ולדידהו דחי | 43b. b “You shall reside,” “you shall reside,” /b by means b of a verbal analogy. It is stated here, /b with regard to i sukka /i : b “You shall reside /b in i sukkot /i seven days” (Leviticus 23:42), b and it is stated with regard to the inauguration /b of the Tabernacle: “And at the door of the Tent of Meeting b you shall reside /b day and night seven days” (Leviticus 8:35). b Just as there, /b with regard to the inauguration, the meaning is b days and even nights, so too here, /b with regard to i sukka /i , the meaning is b days and even nights. /b ,§ The mishna continues: The altar is encircled with the b willow branch /b for b seven /b days. b How /b so? If the seventh day of performing the mitzva of the willow branch occurs on Shabbat, since on that day the mitzva of the willow branch is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed seven days. The Gemara asks: With regard to the mitzva of the b willow branch on the seventh /b day, b what is the reason /b that b it overrides Shabbat? Rabbi Yoḥa said: /b It is b in order to publicize that it is /b a mitzva that b applies by Torah /b law, since it is not written explicitly in the Torah. The Gemara raises an objection: b If so, i lulav /i too should override /b Shabbat in the Temple on the other days of i Sukkot /i as well and not only on the first day b in order to publicize that it is /b a mitzva b by Torah /b law all seven days, since that too is not written explicitly in the Torah.,The Gemara answers: One is prohibited from taking the b i lulav /i /b on Shabbat by rabbinic b decree due to /b the concern expressed b by Rabba /b (42b) lest he take the i lulav /i in his hand and go to an expert to learn how to wave the i lulav /i and thereby carry it in the public domain. The Gemara objects: b If so, /b with regard to the b willow branch as well let us issue a decree /b due to the same concern. The Gemara answers: The two cases are different. With regard to the b willow branch, agents of the court bring it /b to the priests who perform the mitzva in the Temple, and they carefully prepare the willow branch prior to the onset of Shabbat and will not come to carry it in a prohibited manner on Shabbat. However, performance of the mitzva of b i lulav /i is incumbent upon every individual. /b Therefore, there is concern lest one unwittingly perform the prohibited labor of carrying on Shabbat.,The Gemara objects: b If so, /b i.e., because the willow branch is supplied by agents of the court there is no concern that Shabbat will be desecrated, b let /b the mitzva of the willow branch b override /b Shabbat on b every day /b of the Festival b as well. /b The Gemara answers: In that case people b would come to raise doubts about /b the significance of the mitzva of b i lulav /i , /b as, unlike the mitzva of the willow branch, it would override Shabbat on only one day of the Festival and not on all seven. The Gemara asks: b And let /b the mitzva of the willow branch b override /b Shabbat b on the first day of the Festival, /b just as the mitzva of i lulav /i does, and not on the seventh day. The Gemara answers: b The matter /b of publicizing that the mitzva of willow branch is a mitzva by Torah law b would not be apparent, /b as people b would say /b that b it is /b really the mitzva of b i lulav /i that overrides /b Shabbat, and once i lulav /i is permitted the willow branch is permitted as well.,The Gemara asks: b And let /b the mitzva of the willow branch b override /b Shabbat b on one of these /b other days of i Sukkot /i ; why specifically the seventh day? The Gemara answers: b Once you moved it from the first /b day, b establish it on the seventh /b day, which is also a unique day of i Sukkot /i , and not on one of the other intermediate days of i Sukkot /i .,The Gemara asks: b If so, /b i.e., if the mitzva of the willow branch is so significant that it overrides Shabbat, b let it override /b Shabbat b today as well, /b even though the Temple is not standing. The Gemara answers: b We do not know /b when precisely b the establishment of the month /b was determined by the court. Therefore, it is possible that the day observed as the seventh day of i Sukkot /i is not the seventh day at all. Certainly, one does not violate the rabbinic decree to fulfill a mitzva that is not definitely a mitzva by Torah law.,The Gemara asks: If so, with regard to the people of Eretz Yisrael, b who know the establishment of the month, let them override /b Shabbat for the mitzva of willow branch on the seventh day of i Sukkot /i even today. b When bar Hedya came /b from Eretz Yisrael to Babylonia b he said: /b That is not a practical question, as the seventh day b does not coincide /b with Shabbat, since the Sages fixed the calendar to avoid that possibility. b When Ravin and all those /b emissaries b who descended /b to Babylonia, or who originally left Babylonia for Eretz Yisrael and returned, b came, they said: It does coincide /b with Shabbat, b but it does not override /b Shabbat.,The Gemara asks: b But /b then it is b difficult; /b why doesn’t the mitzva of the willow branch override Shabbat on the seventh day today? b Rav Yosef said: Who will say to us /b definitively b that /b the mitzva of b the willow branch /b is performed b by taking /b it? b Perhaps it is /b performed b by standing /b the branches b upright /b against the altar. Since there is no altar today, the mitzva does not override Shabbat., b Abaye raised an objection to /b Rav Yosef from the mishna, which states: The b i lulav /i /b is taken b and /b the altar is encircled with b the willow branch /b either b six or seven /b days. b What, is it not /b learned from the juxtaposition of these mitzvot in the mishna that the mitzva of the willow branch is b like /b the mitzva of b i lulav /i /b in that b just as /b the mitzva of b i lulav /i /b is performed b by taking /b it, b so too, /b the mitzva of the b willow branch /b is performed b by taking /b it and not by standing it upright? He answered him: b Are the cases /b necessarily b comparable? /b Perhaps b this /b mitzva of i lulav /i is b as it is, /b by means of taking, b and this /b mitzva of the willow branch is b as it is, /b by means of standing it upright., b Abaye raised an objection to /b Rav Yosef from a mishna: b On every day /b the people b circle the altar one time, and /b on b that day, /b the seventh day of the willow branch, they circle it b seven times. What, is /b the mishna b not /b referring to circling the altar b with the willow branch /b in hand? He answered him: b No, /b it is referring to circling the altar b with a i lulav /i . /b Abaye objects: b But didn’t Rav Naḥman say /b that b Rabba bar Avuh said: /b They would circle the altar b with the willow branch? /b Rav Yosef b said to him: He said to you with the willow branch; /b however, my authority is no less than his, as we are both i amora’im /i , b and I say /b that they circle the altar b with a i lulav /i . It was stated /b that this was the subject of dispute between other i amora’im /i as well. b Rabbi Elazar says: /b They circle the altar b with a i lulav /i . Rav Shmuel bar Natan said /b that b Rabbi Ḥanina said: /b They circle the altar b with the willow branch. And likewise, Rav Naḥman said /b that b Rabba bar Avuh said: /b They would circle the altar b with the willow branch. /b , b Rava said to Rav Yitzḥak, son of Rabba bar bar Ḥana: Son of Torah [ i bar urya /i ], come and I will tell you an outstanding statement that your father would say. /b With regard to b that which we learned /b in a mishna: On b every day /b the people b circle the altar one time, and on that day, /b the seventh day of the willow branch, b they circle the altar seven times; this /b is what b your father said in the name of Rabbi Elazar: /b They circle the altar b with a i lulav /i . /b ,Abaye b raised an objection to /b Rav Yosef from the i Tosefta /i ( i Sukka /i 3:1): The mitzva of b i lulav /i overrides Shabbat at /b the b start /b of the Festival, b and the willow branch /b overrides it b at /b the b end /b of the Festival. b One time, the seventh /b day b of /b the b willow branch occurred on Shabbat, and they brought branches of /b the b willow /b tree b on Shabbat eve, /b before Shabbat, b and placed them in the /b Temple b courtyard /b for use on Shabbat. The b Boethusians /b in the Temple, who disagreed with the Sages and held that there is no mitzva of the willow branch on the seventh day of the Festival, b noticed them and took them and concealed them under /b the b stones. /b This was an attempt to prevent fulfillment of the mitzva, as they knew that the Sages would prohibit moving the stones, which are set-aside on Shabbat., b The next day, /b some of b the ignoramuses noticed /b the branches concealed under the stones. b And /b since the ignoramuses identified with the opinion of the Sages, and at the same time were ignorant of the details of the mitzvot, b they extracted them from under the stones. And the priests brought them and stood them upright at the sides of the altar. /b This happened b because /b the b Boethusians do not concede that waving the willow branch overrides Shabbat. /b , b Apparently, /b based on the conclusion of the incident, the mitzva of the willow branch b is /b fulfilled b by taking /b it, as it is referring to waving the willow branch and not just standing it upright at the sides of the altar. The Gemara notes: Indeed, it is b a conclusive refutation /b of Rav Yosef’s opinion.,Given the refutation of Rav Yosef’s opinion, the original question is difficult: b Rather, let them /b in Eretz Yisrael b override /b Shabbat for the mitzva of the willow branch on the seventh day of i Sukkot /i nowadays as well. The Gemara answers: b Since we /b in the Diaspora b do not override /b Shabbat for this purpose, b they /b in Eretz Yisrael b also do not override /b it. The Gemara objects: b But doesn’t the first day of the Festival /b refute that contention, as b for us /b in the Diaspora it b does not override /b Shabbat and we do not take the i lulav /i , b and for them /b in Eretz Yisrael b it overrides /b Shabbat and they take the i lulav /i ? |
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67. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 47, 583| 11b. תקיפאי קדמאי לעינוותני בתראי,דתניא מעשה ברבן גמליאל שהיה יושב על גב מעלה בהר הבית והיה יוחנן סופר הלז עומד לפניו ושלש איגרות חתוכות לפניו מונחות,אמר לו טול איגרתא חדא וכתוב לאחנא בני גלילאה עילאה ולאחנא בני גלילאה תתאה שלומכון יסגא מהודעין אנחנא לכון דזמן ביעורא מטא לאפרושי מעשרא ממעטנא דזיתא וטול איגרתא חדא וכתוב לאחנא בני דרומא שלומכון יסגא מהודעין אנחנא לכון דזמן ביעורא מטא לאפרושי מעשרא מעומרי שיבליא,וטול איגרתא חדא וכתוב לאחנא בני גלוותא בבבל ולאחנא דבמדי ולשאר כל גלוותא דישראל שלומכון יסגא לעלם מהודעין אנחנא לכון דגוזליא רכיכין ואימריא ערקין וזמנא דאביבא לא מטא ושפרא מילתא באנפאי ובאנפי חביריי ואוסיפית על שתא דא יומין תלתין דילמא בתר דעברוהו:,תנו רבנן על שלשה דברים מעברין את השנה על האביב ועל פירות האילן ועל התקופה על שנים מהן מעברין ועל אחד מהן אין מעברין,ובזמן שאביב אחד מהן הכל שמחין רבי שמעון בן גמליאל אומר על התקופה איבעיא להו על התקופה שמחין או על התקופה מעברין תיקו:,ת"ר על שלשה ארצות מעברין את השנה יהודה ועבר הירדן והגליל על שתים מהן מעברין ועל אחת מהן אין מעברין ובזמן שיהודה אחת מהן הכל שמחין שאין עומר בא אלא מיהודה,ת"ר אין מעברין את השנים אלא ביהודה ואם עיברוה בגליל מעוברת העיד חנניה איש אונו אם עיברוה בגליל אינה מעוברת א"ר יהודה בריה דרבי שמעון בן פזי מאי טעמא דחנניה איש אונו אמר קרא (דברים יב, ה) לשכנו תדרשו ובאת שמה כל דרישה שאתה דורש לא יהיו אלא בשכנו של מקום,ת"ר אין מעברין את השנה אלא ביום ואם עיברוה בלילה אינה מעוברת ואין מקדשין את החדש אלא ביום ואם קידשוהו בלילה אינו מקודש א"ר אבא מאי קרא (תהלים פא, ד) תקעו בחדש שופר בכסה ליום חגנו איזהו חג שהחדש מתכסה בו הוי אומר זה ראש השנה וכתיב כי חוק לישראל הוא משפט לאלהי יעקב מה משפט ביום אף קידוש החדש ביום,ת"ר אין מעברין את השנה | 11b. b the earlier, stern /b authorities b and the later, humble /b authorities, for although Rabban Shimon ben Gamliel was known as particularly humble, his proclamation was written with less modesty than that of his father, Rabban Gamliel, who was known to be particularly stern., b As it is taught /b in a i baraita /i ( i Tosefta /i 2:6): There was b an incident involving Rabban Gamliel, who was sitting on a step on the Temple Mount, and Yoḥa, that scribe, was standing before him, and three /b blank b documents cut /b from parchment and ready for writing b were set before him. /b ,Rabban Gamliel b said to /b the scribe: b Take one document, and write: To our brothers, the people of the Upper Galilee, and to our brothers, the people of the Lower Galilee, may your peace increase. We are informing you that the time has come /b for b eradication /b of tithes that had been separated from produce but not yet given to their designated recipients, as is to be done in the fourth and seventh years of the Sabbatical-Year cycle, b to separate the tithe from the vat of olives, /b because most of the local olives were grown in the Galilee. Rabban Gamliel continued, instructing the scribe: b And take one document, and write: To our brothers, the people of the South, /b meaning the area of Judea and its environs, b may your peace increase. We are informing you that the time has come /b for b eradication, to separate the tithe from the mounds of stalks /b of grains, because most of the local grain was grown in the Judea region.,Rabban Gamliel continued to instruct the scribe: b And take one document, and write: To our brothers, the people of the Diaspora in Babylonia, and to our brothers who are in Medea, and to the rest of the entire Jewish Diaspora, may your peace increase forever. We are informing you that the fledglings are tender, and the lambs are thin, and time for the spring has not come. And /b consequently, b the matter is good before me and before my colleagues, /b i.e., in our estimation, b and I have /b consequently b added thirty days to this year. /b The third letter indicates that evidently Rabban Gamliel included others in his decision. The Gemara rejects this, and explains: b Perhaps /b this incident occurred b after they deposed /b Rabban Gamliel from his position as i Nasi /i . When he was reinstated, he shared his office with Rabbi Elazar ben Azarya. Therefore, he wrote the decision in the name of his colleagues as well.,§ b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:2): The court b may intercalate the year for three matters: For the ripening of the grain, /b if it is not yet time for the barley to ripen; b for the fruit of the trees, /b if they have not yet ripened; b and for the equinox, /b i.e., to ensure that the autumnal equinox will precede i Sukkot /i . If b two of /b these concerns apply, the court b intercalates /b the year even if the third factor does not apply; b but for /b only b one of them /b the court b does not intercalate /b the year.,The i baraita /i continues: b And when the ripening of the grain /b is b one of the concerns, everyone is happy. /b Since the grain is not yet ripe, the people do not mind waiting an extra month for Nisan. If the grain is already ripe, however, the extra month would simply prolong the period during which the grain may not be eaten due to the prohibition of the new crop, as the new crop may be harvested and eaten only after the sacrifice of the i omer /i offering on the sixteenth of Nisan (see Leviticus 23:14). b Rabban Shimon ben Gamliel says: For the equinox. /b The Gemara seeks to clarify this statement: b A dilemma was raised before /b the Sages. When he said: b For the equinox, /b did he mean this is the reason that everyone is b happy, or /b did he mean that only b for the equinox /b may the court b intercalate /b the year? The dilemma b shall stand /b unresolved., b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:2): The court b may intercalate the year for three /b regional b lands /b of Eretz Yisrael, meaning that the court considers the agricultural situation in three regions: b Judea, and Transjordan, and the Galilee. /b If there is a concern b about two of them, /b the court b intercalates /b the year even if the third region does not need it, b but /b if there is a concern b about /b only b one of them /b the court b does not intercalate /b the year. b And when Judea is one of them, everyone is happy, because the i omer /i /b offering b comes only from Judea. /b If the court therefore ensures that the crops in Judea ripen just before the i omer /i is brought, the crops will certainly be ripe in the other regions as well, and there will be no complications with the prohibition of the new crop.,§ b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:2): The court b may intercalate the years only /b when located b in Judea. And if they intercalated it /b when located b in the Galilee, /b the year is nevertheless b intercalated. Ḥaya of Ono testified: /b Even b if /b the court already formally b intercalated /b the year when located b in the Galilee, it is not intercalated. Rabbi Yehuda, son of Rabbi Shimon ben Pazi, says: What is the reasoning of Ḥaya of Ono? The verse states: /b “But to the place that the Lord your God shall choose out of all your tribes to put His name there, b to His abode shall you seek, and there you shall come” /b (Deuteronomy 12:5). This is interpreted as: b Every pursuit that you shall pursue /b in the area of i halakha /i b must be only in the abode of the Omnipresent, /b in close proximity to Jerusalem, i.e., in Judea., b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:7): The court b may intercalate the year only during the day; and if /b the court b intercalated it at night, it is not intercalated. And /b the court b may sanctify the month only during the day; and if /b the court b sanctified it at night, it is not sanctified. Rav Abba says: What is the verse /b from which this i halakha /i is derived? b “Sound the shofar at the New Moon, at the concealed time for our Festival day” /b (Psalms 81:4). On b which Festival is the new moon concealed? You must say it is Rosh HaShana, /b which occurs on the first of the month, before the moon is visible, whereas the moon is visible during the other Festivals, which occur later in the month. b And it is written /b in the next verse: b “For it is a statute for Israel, a judgment of the God of Jacob” /b (Psalms 81:5). b Just as /b all civil b judgment is /b done b during the day, so too is /b the sanctification of Rosh HaShana, and b the sanctification of the month /b in general, done b during the day. /b , b The Sages taught /b in a i baraita /i ( i Tosefta /i 2:5): The court b does not intercalate the year /b |
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68. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528| 28a. דלמא מעברין לך אמר לה [לשתמש אינש] יומא חדא בכסא דמוקרא ולמחר ליתבר אמרה ליה לית לך חיורתא ההוא יומא בר תמני סרי שני הוה אתרחיש ליה ניסא ואהדרו ליה תמני סרי דרי חיורתא היינו דקאמר ר' אלעזר בן עזריה הרי אני כבן שבעים שנה ולא בן שבעים שנה,תנא אותו היום סלקוהו לשומר הפתח ונתנה להם רשות לתלמידים ליכנס שהיה ר"ג מכריז ואומר כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש,ההוא יומא אתוספו כמה ספסלי א"ר יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן חד אמר אתוספו ארבע מאה ספסלי וחד אמר שבע מאה ספסלי הוה קא חלשא דעתיה דר"ג אמר דלמא ח"ו מנעתי תורה מישראל אחזו ליה בחלמיה חצבי חיורי דמליין קטמא ולא היא ההיא ליתובי דעתיה הוא דאחזו ליה,תנא עדיות בו ביום נשנית וכל היכא דאמרינן בו ביום ההוא יומא הוה ולא היתה הלכה שהיתה תלויה בבית המדרש שלא פירשוה ואף ר"ג לא מנע עצמו מבית המדרש אפילו שעה אחת,דתנן בו ביום בא יהודה גר עמוני לפניהם בבית המדרש אמר להם מה אני לבא בקהל,א"ל ר"ג אסור אתה לבא בקהל א"ל ר' יהושע מותר אתה לבא בקהל א"ל ר"ג והלא כבר נאמר (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה' א"ל ר' יהושע וכי עמון ומואב במקומן הן יושבין כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתידותיהם שוסתי ואוריד כאביר יושבים וכל דפריש מרובא פריש,אמר לו ר"ג והלא כבר נאמר (ירמיהו מט, ו) ואחרי כן אשיב את שבות בני עמון נאם ה' וכבר שבו,אמר לו ר' יהושע והלא כבר נאמר (עמוס ט, יד) ושבתי את שבות עמי ישראל ועדיין לא שבו מיד התירוהו לבא בקהל,אר"ג הואיל והכי הוה איזיל ואפייסיה לר' יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן א"ל מכותלי ביתך אתה ניכר שפחמי אתה א"ל אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של ת"ח במה הם מתפרנסים ובמה הם נזונים,אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס,אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו ר' יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו ר"ע לרבנן טרוקו גלי דלא ליתו עבדי דר"ג ולצערו לרבנן,א"ר יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא א"ל מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה א"ל ר"ע רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו,אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש ר"ג תלתא שבתי וראב"ע חדא שבתא והיינו דאמר מר שבת של מי היתה של ראב"ע היתה ואותו תלמיד ר' שמעון בן יוחאי הוה:,ושל מוספין כל היום: א"ר יוחנן ונקרא פושע,ת"ר היו לפניו שתי תפלות אחת של מנחה ואחת של מוסף מתפלל של מנחה ואח"כ מתפלל של מוסף שזו תדירה וזו אינה תדירה ר' יהודה אומר מתפלל של מוסף ואח"כ מתפלל של מנחה שזו מצוה עוברת וזו מצוה שאינה עוברת א"ר יוחנן הלכה מתפלל של מנחה ואח"כ מתפלל של מוסף,ר' זירא כי הוה חליש מגירסיה הוה אזיל ויתיב אפתחא דבי ר' נתן בר טובי אמר כי חלפי רבנן אז איקום מקמייהו ואקבל אגרא נפק אתא ר' נתן בר טובי א"ל מאן אמר הלכה בי מדרשא א"ל הכי א"ר יוחנן אין הלכה כר' יהודה דאמר מתפלל אדם של מוסף ואח"כ מתפלל של מנחה,א"ל רבי יוחנן אמרה אמר ליה אין תנא מיניה ארבעין זמנין א"ל חדא היא לך או חדת היא לך א"ל חדת היא לי משום דמספקא לי בר' יהושע בן לוי:,אריב"ל כל המתפלל תפלה של מוספין לאחר שבע שעות לר' יהודה עליו הכתוב אומר (צפניה ג, יח) נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דתברא הוא כדמתרגם רב יוסף תברא אתי על שנאיהון דבית ישראל על דאחרו זמני מועדיא דבירושלים,א"ר אלעזר כל המתפלל תפלה של שחרית לאחר ארבע שעות לר' יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דצערא הוא דכתיב (תהלים קיט, כח) דלפה נפשי מתוגה רב נחמן בר יצחק אמר מהכא (איכה א, ד) בתולותיה נוגות והיא מר לה | 28a. There is room for concern. b Perhaps they will remove you /b from office just as they removed Rabban Gamliel. b He said to her, /b based on the folk saying: b Let a person use an expensive goblet one day and let it break tomorrow. /b In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. b She said to him: You have no white /b hair, and it is inappropriate for one so young to head the Sages. The Gemara relates: b That day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white. /b The Gemara comments: b That /b explains b that which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old, /b because he looked older than he actually was., b It was taught: On that day /b that they removed Rabban Gamliel from his position and appointed Rabbi Elazar ben Azarya in his place, there was also a fundamental change in the general approach of the study hall as b they dismissed the guard at the door and permission was granted to the students to enter. /b Instead of Rabban Gamliel’s selective approach that asserted that the students must be screened before accepting them into the study hall, the new approach asserted that anyone who seeks to study should be given opportunity to do so. b As Rabban Gamliel would proclaim and say: Any student whose inside, /b his thoughts and feelings, b are not like his outside, /b i.e., his conduct and his character traits are lacking, b will not enter the study hall. /b ,The Gemara relates: b On that day several benches were added /b to the study hall to accommodate the numerous students. b Rabbi Yoḥa said: Abba Yosef ben Dostai and the Rabbis disputed this /b matter. b One said: Four hundred benches were added /b to the study hall. b And one said: Seven hundred benches were added /b to the study hall. When he saw the tremendous growth in the number of students, b Rabban Gamliel was disheartened. He said: Perhaps, Heaven forbid, I prevented Israel from /b engaging in b Torah /b study. b They showed him in his dream white jugs filled with ashes /b alluding to the fact that the additional students were worthless idlers. The Gemara comments: b That is not /b the case, but b that /b dream b was shown to him to ease his mind /b so that he would not feel bad., b It was taught: /b There is a tradition that tractate b i Eduyyot /i was taught that day. And everywhere /b in the Mishna or in a i baraita /i b that they say: On that day, it is /b referring to b that day. There was no i halakha /i whose ruling was pending in the study hall that they did not explain /b and arrive at a practical halakhic conclusion. b And even Rabban Gamliel did not avoid the study hall for even one moment, /b as he held no grudge against those who removed him from office and he participated in the halakhic discourse in the study hall as one of the Sages., b As we learned /b in a mishna: b On that day, Yehuda, the Ammonite convert, came before /b the students in the study hall b and he said to them: What is my /b legal status in terms of b entering into the congregation /b of Israel, i.e., to marry a Jewish woman?, b Rabban Gamliel said to him: You are forbidden to enter into the congregation. Rabbi Yehoshua said to him: You are permitted to enter into the congregation. Rabban Gamliel said to /b Rabbi Yehoshua: b Wasn’t it already stated: “An Ammonite and a Moabite shall not enter into the congregation of the Lord; /b even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4)? How can you permit him to enter the congregation? b Rabbi Yehoshua said to /b Rabban Gamliel: b Do Ammon and Moab reside in their place? Sennacherib already came and, /b through his policy of population transfer, b scrambled all the nations /b and settled other nations in place of Ammon. Consequently, the current residents of Ammon and Moab are not ethnic Ammonites and Moabites, b as it is stated in /b reference to Sennacherib: b “I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants” /b (Isaiah 10:13). b And /b although it is conceivable that this particular convert is an ethnic Ammonite, nevertheless, there is no need for concern due to the halakhic principle: b Anything that parts /b from a group b parts from the majority, /b and the assumption is that he is from the majority of nations whose members are permitted to enter the congregation., b Rabban Gamliel said to /b Rabbi Yehoshua: b But wasn’t it already stated: “But afterward I will bring back the captivity of the children of Ammon, says the Lord” /b (Jeremiah 49:6) b and they have already returned /b to their land? Therefore, he is an ethnic Ammonite and he may not convert., b Rabbi Yehoshua said to /b Rabban Gamliel: That is no proof. b Wasn’t it already stated /b in another prophecy: b “And I will turn the captivity of My people Israel /b and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14), b and they have not yet returned? /b In rendering the ruling, only proven facts may be taken into consideration. b They immediately permitted him to enter the congregation. /b This proves that Rabban Gamliel did not absent himself from the study hall that day and participated in the halakhic discourse., b Rabban Gamliel said /b to himself: b Since this is /b the situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to b go and appease Rabbi Yehoshua. When he reached /b Rabbi Yehoshua’s b house, he saw /b that b the walls of his house were black. /b Rabban Gamliel b said to /b Rabbi Yehoshua in wonderment: b From the walls of your house it is apparent that you are a blacksmith, /b as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living. Rabbi Yehoshua b said to him: Woe unto a generation that you are its leader as you are unaware of the difficulties of Torah scholars, how they make a living and how they feed themselves. /b ,Rabban Gamliel b said to him: I insulted you, forgive me. /b Rabbi Yehoshua b paid him no attention /b and did not forgive him. He asked him again: b Do it in deference to my father, /b Rabban Shimon ben Gamliel, who was one of the leaders of Israel at the time of the destruction of the Temple. b He was appeased. /b ,Now that Rabbi Yehoshua was no longer offended, it was only natural that Rabban Gamliel would be restored to his position. b They said: Who will go and inform the Sages? /b Apparently, they were not eager to carry out the mission that would undo the previous actions and remove Rabbi Elazar ben Azarya from his position as i Nasi /i . b This launderer said to them: I will go. Rabbi Yehoshua sent to /b the Sages b to the study hall: The one who wears the uniform will /b continue to b wear the uniform, /b the original i Nasi /i will remain in his position so that b the one who did not wear the uniform will /b not b say to the one who wears the uniform, remove your uniform and I will wear it. /b Apparently, the Sages believed that this emissary was dispatched at the initiative of Rabban Gamliel and they ignored him. b Rabbi Akiva said to the Sages: Lock the gates so that Rabban Gamliel’s servants will not come and disturb the Sages. /b ,When he heard what happened, b Rabbi Yehoshua said: It is best if I go to them. He came and knocked on the door. He said to them /b with a slight variation: b One who sprinkles /b pure water on those who are ritually impure, b son of one who sprinkles /b water b shall /b continue b to sprinkle /b water. And it is inappropriate that he who is b neither one who sprinkles nor son of one who sprinkles will say to one who sprinkles son of one who sprinkles: Your water is cave water /b and not the running water required to purify one exposed to ritual impurity imparted by a corpse b and your ashes are burnt ashes /b and not the ashes of a red heifer. b Rabbi Akiva said to him: Rabbi Yehoshua, have you been appeased? Everything we did was to /b defend b your honor. /b If you have forgiven him, none of us is opposed. b Early tomorrow you and I will go to /b Rabban Gamliel’s b doorway /b and offer to restore him to his position as i Nasi /i .,The question arose what to do with Rabbi Elazar ben Azarya? b They said: What shall we do? Remove him /b from his position. That is inappropriate as we b learned /b a i halakha /i through tradition: One b elevates /b to a higher level of b sanctity and does not downgrade. /b Therefore, one who was the i Nasi /i of the Sanhedrin cannot be demoted. b Let /b one b Sage lecture one week and /b the other b Sage one week, they will come to be jealous /b one of another, as they will be forced to appoint one as the acting head of the Sanhedrin. b Rather, Rabban Gamliel will lecture three weeks and Rabbi Elazar ben Azarya /b will lecture as head of the yeshiva b one week. /b That arrangement was adopted b and that is /b the explanation of the exchange in tractate i Ḥagiga /i : b Whose week was it? It was the week of Rabbi Elazar ben Azarya. /b One final detail: b That student /b who asked the original question that sparked this entire incident b was Rabbi Shimon ben Yoḥai. /b ,We learned in the mishna: b And the additional prayer /b may be recited b all day. Rabbi Yoḥa said: /b Nevertheless, b one /b who postpones his prayer excessively b is called negligent. /b , b The Rabbis taught /b in a i baraita /i : b If /b the obligation to recite b two prayers was before him, one, the afternoon prayer and one, the additional prayer, he recites the afternoon prayer /b first b and the additional prayer thereafter, /b because b this, /b the afternoon prayer, b is /b recited on a b frequent /b basis, b and this one, /b the additional prayer, b is /b recited on a relatively b infrequent /b basis. b Rabbi Yehuda says: He recites the additional prayer /b first b and the afternoon prayer thereafter, /b because b this, the additional prayer, is a mitzva /b whose time soon b elapses, /b as it may only be recited until the seventh hour b and this, the afternoon prayer, is a mitzva /b whose time does b not /b soon b elapse /b as one may recite it until the midpoint of the afternoon. b Rabbi Yoḥa said: The i halakha /i /b is that b he recites the afternoon prayer /b first b and the additional prayer thereafter, /b in accordance with the opinion of the Rabbis.,The Gemara cites additional sources relating to this issue: b When Rabbi Zeira would tire of his studies, he would go and sit in the doorway of Rabbi Natan bar Tovi’s study hall. He said /b to himself: b When the /b entering and exiting b Sages pass, I will rise before them and be rewarded /b for the mitzva of honoring Torah scholars. b Rabbi Natan bar Tovi /b himself b emerged and came /b to where Rabbi Zeira was seated. Rabbi Zeira b said to him: Who /b just b stated a i halakha /i in the study hall? /b Rabbi Natan bar Tovi b said to him: Rabbi Yoḥa /b just b said as follows: The i halakha /i is not in accordance with /b the opinion of b Rabbi Yehuda who said: He recites the additional prayer /b first b and the afternoon prayer thereafter. /b ,Rabbi Zeira b said to him: /b Did b Rabbi Yoḥa /b himself b say /b this i halakha /i ? Rabbi Natan b said to him: Yes. He learned /b this statement b from him forty times, /b etching it into his memory. Rabbi Natan b said to him: /b Is this i halakha /i so dear to you because b it is singular for you, /b as it is the only i halakha /i that you learned in the name of Rabbi Yoḥa, b or is it new to you, /b as you were previously unaware of this ruling? Rabbi Zeira b said to him: /b It b is /b somewhat b new to me, as I was uncertain /b whether this i halakha /i was said in the name of Rabbi Yoḥa or in the name of b Rabbi Yehoshua ben Levi. /b Now it is clear to me that this i halakha /i is in the name of Rabbi Yoḥa., b Rabbi Yehoshua ben Levi said: /b With regard to b anyone who recites the additional prayer after seven hours /b of the day, b according to Rabbi Yehuda, the verse states: “Those who are destroyed [ i nugei /i ] far from the Festivals, I shall gather from you, /b they who carried for you the burden of insult” (Zephaniah 3:18). b From where /b may it b be inferred that i nugei /i is an expression of destruction? As Rav Yosef translated /b the verse into Aramaic: b Destruction comes upon the enemies /b of b the house of Israel, /b a euphemism for Israel itself, b for they have delayed the times of the Festivals in Jerusalem. /b This proves both that i nugei /i means destruction and that destruction comes upon those who fail to fulfill a mitzva at its appointed time.,Similarly, b Rabbi Elazar said: Regarding anyone who recites the morning prayer after four hours /b of the day, b according to Rabbi Yehuda, the verse states: “Those who are in sorrow [ i nugei /i ] far from the Festivals, I shall gather from you, /b they who carried for you the burden of insult” (Zephaniah 3:18). b From where /b may it b be inferred that i nugei /i is an expression of sorrow? As it is written: “My soul drips in sorrow [ i tuga /i ]” /b (Psalms 119:28). b Rav Naḥman bar Yitzḥak said: /b The proof that i nugei /i indicates suffering is b from here: “Her virgins are sorrowed [ i nugot /i ] and she is embittered” /b (Lamentations 1:4). |
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| 69. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 642 |
70. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 274, 275, 528| 17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר | 17b. b “And /b these words… b shall be” /b (Deuteronomy 6:6), teaching that these words, the words of the i Shema /i , always b “shall be” as they are, /b i.e., in the Hebrew language. The Gemara asks: b And /b as for b the Sages, what is the reason /b for their opinion? b The verse states: “Hear, /b O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words b in any language that you hear, /b i.e., understand.,The Gemara asks: b And /b according to b Rabbi /b Yehuda HaNasi b as well, isn’t it /b indeed b written, “hear”? /b What does he learn from this word, if not that the i Shema /i may be recited in any language? The Gemara answers: b This /b word b is necessary /b to teach something else: b Make heard to your ears what your mouth is saying, /b i.e., the i Shema /i must be recited audibly, not merely thought in one’s heart. The Gemara asks: b And /b how do b the Sages /b know this? The Gemara explains: They b hold like the one who said /b that if b one recites the i Shema /i but does not make it audible to his ears, he has /b nevertheless b fulfilled /b his obligation.,The Gemara asks: b And /b according to b the Sages as well, isn’t it /b indeed b written, “And /b these words b shall be”? /b What do they learn from this, if not that the i Shema /i must be recited in Hebrew? The Gemara answers: b That /b word b is necessary /b to teach b that one must not recite /b the words of the i Shema /i b out of order, /b but they “shall be” as they are, in the proper order. The Gemara asks: b And from where does Rabbi /b Yehuda HaNasi learn b that one must not recite /b the i Shema /i b out of order? /b The Gemara answers: He derives it from the fact that the verse does not say just: b Words, /b but b “the words,” /b referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: b And /b what do b the Sages /b learn from the phrase “the words”? The difference between b words /b and b “the words” is inconsequential according to them. /b ,The Gemara analyzes the dispute: b Shall we say that Rabbi /b Yehuda HaNasi b maintains /b that b the entire Torah may be recited in any language? As, if it enters your mind /b to say that the entire Torah b may be recited only in the sacred tongue, /b Hebrew, and not in any other language, b why do I /b need the Torah b to write “and /b these words b shall be” /b with respect to the i Shema /i ? Why would I think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew b it is /b nevertheless b necessary /b to specify the matter here, since without such specification b it might have entered your mind /b to say that in this context b “hear” /b means understand, b as /b maintained by b the Sages, /b and that the i Shema /i may be recited in any language. Therefore b the Merciful One writes /b in the Torah, b “and /b these words b shall be,” /b to teach us that the i Shema /i may be recited only in the original Hebrew.,The Gemara suggests: b Shall we say /b then b that the Sages maintain /b that b the entire Torah must be recited /b specifically b in the sacred tongue, /b Hebrew? b As, if it enters your mind /b to say that the entire Torah b may be recited in any language, why do I /b need the Torah b to write “hear” /b with respect to the i Shema /i ? Why would one think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, b it was /b nevertheless b necessary /b to specify the matter here. Without such specification b it could enter your mind to say /b that the words b “and /b these words b shall be” /b teach that the i Shema /i may be recited only in Hebrew, b as /b asserted by b Rabbi /b Yehuda HaNasi. Therefore b the Merciful One writes /b the word b “hear” /b in the Torah, to teach us that the i Shema /i may be recited in any language.,§ The i baraita /i cited previously taught that the i halakha /i against reciting a text out of order applies to the i Amida /i b prayer /b as well. The Gemara asks: b From where do we /b derive this? b As it is taught /b in a i baraita /i : b Shimon HaPakuli arranged the eighteen blessings /b of the i Amida /i prayer b before Rabban Gamliel in their /b fixed b order in Yavne, /b which indicates that there is a specific order to these blessings that must not be changed. b Rabbi Yoḥa said, and some say that it was taught in a i baraita /i : A hundred and twenty Elders, /b i.e., the Men of the Great Assembly, and b among them several prophets, established /b the b eighteen blessings /b of the i Amida /i b in their /b fixed b order, /b which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: b The Sages taught /b in a i baraita /i : b From where /b is it derived b that one says /b the blessing of b the Patriarchs, /b the first blessing of the i Amida /i ? b As it is stated: “Ascribe to the Lord, mighty ones” /b (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. b And from where /b is it derived b that one /b then b says /b the blessing of b mighty deeds? As it is stated /b in the continuation of that verse: b “Ascribe to the Lord glory and strength” /b (Psalms 29:1). b And from where /b is it derived b that one /b then b says /b the blessing of b holiness? As it is stated /b in the next verse: b “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” /b (Psalms 29:2).,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b understanding after /b the blessing of b holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” /b (Isaiah 29:23), and adjacent to that verse it is written: b “They also that erred in spirit shall come to understanding” /b (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. b And why did they see /b fit to institute b to say /b the blessing of b repentance after /b the blessing of b understanding? As it is written: “And they will understand with their heart, repent, and be healed” /b (Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: b If so, /b that the sequence of blessings is based on this verse, b let /b us b say /b that b the /b blessing of b healing should be said after /b the blessing of b repentance. /b Why, then, is the next blessing in the i Amida /i the blessing of forgiveness and not the blessing of healing? The Gemara explains: b This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” /b (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: b But what did you see to rely on this /b verse? b Rely on the other /b verse, which juxtaposes repentance to healing. The Gemara answers: b Another verse, /b in which it is b written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” /b (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: b Is that /b verse coming b to say that /b the blessings of b redemption and healing /b should be placed following the blessing of b forgiveness? But isn’t it written: “Repent, and be healed” /b (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: b That /b verse is referring b not /b to b the /b literal b healing from illness, but rather /b to b the /b figurative b healing of forgiveness, /b and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b redemption as the seventh /b blessing? b Rava said: Since /b there is a tradition that the Jewish people are b destined to be redeemed in the seventh /b year of the Sabbatical cycle, b consequently, they fixed /b redemption b as the seventh /b blessing. b But didn’t the Master say /b in a i baraita /i : b In the sixth /b year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly b sounds /b will be heard; b in the seventh /b year there will be b wars; and upon the conclusion of the seventh /b year, in the eighth year, b the son of David, /b the Messiah, b will come? /b The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the b war /b that takes place during the seventh year b is also the beginning of the redemption /b process, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: b And why did they see /b fit to institute that one b says /b the blessing of b healing as the eighth /b blessing? b Rabbi Aḥa said: Since circumcision was assigned to the eighth /b day of life, and circumcision b requires healing, consequently, they established /b healing b as the eighth /b blessing., b And why did they see /b fit to institute that one b says the blessing of /b bountiful b years as the ninth /b blessing? b Rabbi Alexandri said: /b This blessing was instituted b in reference to those who raise the prices /b of food. We pray for rain so that the price of produce will not rise as a result of shortages, b as it is written: “Break the arm of the wicked” /b (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. b And when David expressed this /b request, b he expressed it in the ninth /b psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: b And why did they see /b fit to institute that one b says /b the blessing of b the ingathering of /b the b exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” /b (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. b And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” /b (Isaiah 1:25), b and /b immediately after b it is written: “And I will restore your judges as at first” /b (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., b And once judgment is meted out to the wicked, the transgressors, /b i.e., the heretics and sectarians, b will cease to be. /b Consequently, the next blessing is that of the heretics, b and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, /b and they that forsake the Lord b shall cease to be” /b (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., b And once the heretics cease to be, the horn, /b i.e., the glory, b of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” /b (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. b And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” /b (Leviticus 19:32), b and adjacent to this /b it is stated: b “And if a stranger sojourns with you” /b (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., b And where will the horns /b of the righteous b be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” /b (Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., b And once Jerusalem is rebuilt, /b the Messiah, scion of the house of b David, will come, as it is stated: /b |
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71. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 428| 31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו | 31a. b who wagered with each other /b and b said: Anyone who will go and aggravate Hillel /b to the point that he reprimands him, b will take four-hundred /b i zuz /i . b One of them said: I will aggravate him. That day /b that he chose to bother Hillel b was Shabbat eve, and Hillel was washing /b the hair on b his head. He went and passed the entrance to /b Hillel’s b house /b and in a demeaning manner b said: Who here is Hillel, who here is Hillel? /b Hillel b wrapped himself /b in a dignified garment b and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. /b Hillel b said to him: Ask, my son, ask. /b The man asked him: b Why are the heads of Babylonians oval? /b He was alluding to and attempting to insult Hillel, who was Babylonian. b He said to him: My son, you have asked a significant question. /b The reason is b because they do not have clever midwives. /b They do not know how to shape the child’s head at birth.,That man b went and waited one hour, /b a short while, b returned /b to look for Hillel, b and said: Who here is Hillel, who here is Hillel? /b Again, Hillel b wrapped himself and went out to greet him. /b Hillel b said to him: My son, what do you seek? /b The man b said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why are the eyes of the residents of Tadmor bleary [ i terutot /i ]? /b Hillel b said to him: My son, you have asked a significant question. /b The reason is b because they live among the sands /b and the sand gets into their eyes.,Once again the man b went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? /b Again, b he, /b Hillel, b wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why do Africans have wide feet? /b Hillel b said to him: You have asked a significant question. /b The reason is b because they live in marshlands /b and their feet widened to enable them to walk through those swampy areas.,That man b said to him: I have many /b more b questions to ask, but I am afraid lest you get angry. /b Hillel b wrapped himself and sat before him, /b and b he said to him: All of /b the b questions that you have to ask, ask /b them. The man got angry and b said to him: Are you Hillel whom they call /b the b i Nasi /i of Israel? He said to him: Yes. He said to him: If /b it b is you, /b then b may there not be many like you in Israel. /b Hillel b said to him: My son, for what /b reason do you say this? The man b said to him: Because I lost four hundred i zuz /i because of you. /b Hillel b said to him: Be vigilant of your spirit /b and avoid situations of this sort. b Hillel is worthy of having you lose four hundred i zuz /i and /b another b four hundred i zuz /i on his account, and Hillel will not get upset. /b , b The Sages taught: /b There was b an incident involving one gentile who came before Shammai. /b The gentile b said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. /b The gentile b said to him: /b With regard to b the Written /b Torah, b I believe you, but /b with regard to b the Oral /b Torah, b I do not believe you. Convert me on condition that you will teach me /b only the b Written Torah. /b Shammai b scolded him and cast him out with reprimand. /b The same gentile b came before Hillel, /b who b converted him /b and began teaching him Torah. b On the first day, he /b showed him the letters of the alphabet and b said to him: i Alef /i , i bet /i , i gimmel /i , i dalet /i . The next day he reversed /b the order of the letters and told him that an i alef /i is a i tav /i and so on. The convert b said to him: But yesterday you did not tell me that. /b Hillel b said to him: /b You see that it is impossible to learn what is written without relying on an oral tradition. b Didn’t you rely on me? /b Therefore, you should b also rely on me /b with regard to the matter b of the Oral /b Torah, and accept the interpretations that it contains.,There was b another incident involving one gentile who came before Shammai /b and b said to /b Shammai: b Convert me on condition that you teach me the entire Torah while I am standing on one foot. /b Shammai b pushed him /b away b with the builder’s cubit in his hand. /b This was a common measuring stick and Shammai was a builder by trade. The same gentile b came before Hillel. He converted him /b and b said to him: /b That b which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b ,There was b another incident involving one gentile who was passing behind the study hall /b and b heard the voice of a teacher who was /b teaching Torah to his students and b saying /b the verse: b “And these are the garments which they shall make: A breastplate, and an i efod, /i /b and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). b The gentile said: These /b garments, b for whom are they /b designated? The students b said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai /b and b said to him: Convert me on condition that you install me /b as High Priest. Shammai b pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b ,Hillel b said to him, /b to the convert: b Is it not /b the way of the world that b only one who knows the protocols [ i takhsisei /i ] /b of royalty b is appointed king? Go /b and b learn the royal protocols /b by engaging in Torah study. b He went and read /b the Bible. b When he reached /b the verse which says: b “And the common man that draws near shall be put to death” /b (Numbers 1:51), the convert b said to /b Hillel: b With regard to whom is the verse speaking? /b Hillel b said to him: Even with regard to David, king of Israel. The convert reasoned an i a fortiori /i inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” /b (Exodus 4:22), and nevertheless b it is written about them: And the common man that draws near shall be put to death; a mere convert who came /b without merit, b with /b nothing more than b his staff and traveling bag, all the more so /b that this applies to him, as well.,The convert b came before Shammai /b and b told him /b that he retracts his demand to appoint him High Priest, saying: b Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel /b and b said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. /b The Gemara relates: b Eventually, the three /b converts b gathered together /b in b one place, /b and b they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b ,The Gemara continues discussing the conduct of the Sages, citing that b Reish Lakish said: What /b is the meaning of b that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, /b the fear of the Lord is his treasure” (Isaiah 33:6)? b Faith; that is the order of i Zera /i ’ i im /i , Seeds, /b in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). b Your times; that is the order of i Moed /i , Festival, /b which deals with the various occasions and Festivals that occur throughout the year. b Strength; that is the order of i Nashim /i , Women. Salvations; that is the order of i Nezikin /i , Damages, /b as one who is being pursued is rescued from the hands of his pursuer. b Wisdom; that is the order of i Kodashim /i , Consecrated Items. And knowledge; that is the order of i Teharot /i , Purity, /b which is particularly difficult to master. b And even /b if a person studies and masters all of these, b “the fear of the Lord is his treasure,” /b it is preeminent.,With regard to the same verse, b Rava said: /b After departing from this world, b when a person is brought to judgment /b for the life he lived in this world, b they say to him /b in the order of that verse: Did b you conduct business faithfully? /b Did b you designate times for Torah /b study? Did b you engage in procreation? Did you await salvation? Did you engage /b in the dialectics of b wisdom /b or understand b one matter from another? And, nevertheless, /b beyond all these, b if the fear of the Lord is his treasure, yes, /b he is worthy, and b if not, no, /b none of these accomplishments have any value. There is b a parable /b that illustrates this. b A person who said to his emissary: Bring a i kor /i of wheat up to the attic for me /b to store there. The messenger b went and brought it up for him. He said to the emissary: /b Did b you mix a i kav /i of i ḥomton /i , /b a preservative to keep away worms, b into it for me? He said to him: No. He said to him: /b If so, it would have been b preferable had you not brought it up. /b of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a i halakha /i that was b taught /b in b the school /b of b Rabbi Yishmael: A person /b who sells wheat b may, /b i ab initio /i , b mix a i kav /i of i ḥomton /i into a i kor /i of grain and need not be concerned /b that by selling it all at the price of grain he will be guilty of theft, as the i kav /i of i ḥomton /i is essential for the preservation of the wheat., b Rabba bar Rav Huna said: Any person who has Torah in him but does not have /b |
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72. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531, 660| 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br | |
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| 73. Epiphanius, Panarion, 1.459 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 582 |
| 74. Anon., Avot Derabbi Nathan A, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 616 |
| 75. Anon., Avot Derabbi Nathan B, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 616 |
| 96. Anon., Baebi Italici Ilias, 16.227-16.229, 24.302-24.306 Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111 |
97. Anon., Ruthrabbah, 3.2 Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 660| 3.2. כְּתִיב (קהלת ט, ד): כִּי מִי אֲשֶׁר יְחֻבַּר וגו', תַּמָן תְּנֵינַן הָרוֹאֶה עֲבוֹדַת כּוֹכָבִים מַה הוּא אוֹמֵר, בָּרוּךְ נוֹתֵן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ. מָקוֹם שֶׁנֶּעֶקְרָה עֲבוֹדַת כּוֹכָבִים מִמֶּנּוּ, בָּרוּךְ שֶׁעָקַר עֲבוֹדַת כּוֹכָבִים מֵאַרְצֵנוּ. וְכֵן יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתַּעֲקֹר אוֹתָהּ מִכָּל הַמְּקוֹמוֹת וְתָשׁוּב לֵב עוֹבְדֶיהָ לְעָבְדְּךָ בְּלֵב שָׁלֵם, וְלֹא נִמְצָא מִתְפַּלֵּל עַל הָרְשָׁעִים. אָמַר רַבִּי יוֹחָנָן יְבֻחַר כְּתִיב, אֲפִלּוּ כָּל אוֹתָן שֶׁפָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל יֵשׁ בִּטָּחוֹן, לְהַחֲיוֹת אוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר פָּשְׁטוּ יְדֵיהֶם בַּזְּבוּל, לְכַלּוֹתָם אִי אֶפְשָׁר שֶׁכְּבָר עָשׂוּ תְּשׁוּבָה, עֲלֵיהֶם הוּא אוֹמֵר (ירמיה נא, לט): וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. תַּנְיָא קְטַנֵי גוֹיִם וְחֵילוֹתָיו שֶׁל נְבוּכַדְנֶצַּר לֹא חַיִּים וְלֹא נִדּוֹנִים, וַעֲלֵיהֶם הוּא אוֹמֵר: וְיָשְׁנוּ שְׁנַת עוֹלָם וְלֹא יָקִיצוּ. (קהלת ט, ד): כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת, בָּעוֹלָם הַזֶּה מִי שֶׁהוּא כֶּלֶב, לְהֵעָשׂוֹת אֲרִי הוּא יָכוֹל. וּמִי שֶׁהוּא אֲרִי, יָכוֹל לְהֵעָשׂוֹת כֶּלֶב. אֲבָל לֶעָתִיד לָבוֹא, מִי שֶׁהוּא אֲרִי אֵינוֹ יָכוֹל לְהֵעָשׂוֹת כֶּלֶב, וְכָל מִי שֶׁהוּא כֶּלֶב אֵינוֹ יָכוֹל לְהֵעָשׂוֹת אֲרִי. אַדְרִיָּאנוֹס שְׁחִיק טַמְיָא שָׁאַל לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אֲמַר לֵיהּ אֲנָא טָב מִמּשֶׁה רַבָּךְ, אֲמַר לֵיהּ, לָמָּה, דַּאֲנָא חַי וְהוּא מֵת, וּכְתִיב: כִּי לְכֶלֶב חַי טוֹב מִן הָאַרְיֵה הַמֵּת. אֲמַר לֵיהּ יָכוֹל אַתְּ לִגְזֹר דְּלָא יַדְלֵק בַּר נָשׁ נוּר תְּלָתָא יוֹמִין, אֲמַר לֵיהּ, אִין. לְעִידָּן עַמְיָא סָלְקוּן תַּרְוֵיהוֹן עַל אִיגַר פָּלָטִין חֲמֵי תְּנָנָא סָלֵיק מִן רְחִיק, אֲמַר לֵיהּ מַה כֵּן, אֲמַר לֵיהּ אִיפַרְכִּיָא בִּישׁ, עָאל אַסְיָא וּבַקַּר יָתֵיהּ, וַאֲמַר לֵיהּ עַד דְּשָׁתֵי חֲמִימֵי לָא מִיתַּסֵּי. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ, עַד דְאַתְּ קַיָּם בָּטְלָה גְּזֵרָתְךָ, וּמשֶׁה רַבֵּנוּ מִשָּׁעָה שֶׁגָּזַר עָלֵינוּ (שמות לה, ג): לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת, לָא מַדְלֵיק יְהוּדָאי נוּר בְּשַׁבְּתָא מִיּוֹמוֹהִי, וַעֲדַיִן לֹא נִתְבַּטְּלָה גְּזֵרָתוֹ עַד הַשְׁתָּא, אֲמַרְתְּ אַתְּ כֵּן דַּאֲנָא טָב מִינֵיהּ. (תהלים לט, ה): הוֹדִיעֵנִי ה' קִצִּי וּמִדַּת יָמַי מַה הִיא, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹן הָעוֹלָם אוֹדַע לִי אֵימָתַי אֲנָא מָיֵית, אֲמַר לֵיהּ רָזָא הִיא דְּלָא מִתְגַּלֵּי לְבַר נָשׁ וְלֵית אֶפְשָׁר דְּיִתְגַּלֵּי לָךְ. וּמִדַּת יָמַי מַה הִיא, אֲמַר לֵיהּ שַׁבְעִין שְׁנִין. וְאֵדְעָה מֶה חָדֵל אָנִי, אוֹדַע לִי בְּהָדֵין יוֹמָא אֲנָא מָיֵית, אָמַר לוֹ בְּשַׁבָּת. אֲמַר לֵיהּ פַּחֵית לִי חַד יוֹמָא, אָמַר לוֹ לֹא. אָמַר לוֹ לָמָּה, אָמַר לוֹ חֲבִיבָה עָלַי תְּפִלָּה אַחַת שֶׁאַתָּה עוֹמֵד וּמִתְפַּלֵּל לְפָנַי מֵאֶלֶף עוֹלוֹת שֶׁעָתִיד שְׁלֹמֹה בִּנְךָ לְהַעֲלוֹת לְפָנַי, שֶׁנֶּאֱמַר (מלכים א ג, ד): אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא. אֲמַר לֵיהּ אוֹסֵיף לִי חַד יוֹמָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לָמָּה, אָמַר לֵיהּ אַרְכִי שֶׁל בִּנְךָ דּוֹחֶקֶת, דְּאָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן, אַרְכִיּוֹת אַרְכִיּוֹת הֵן וְאֵין אֶחָד מֵהֶן נִכְנָס לְתוֹךְ אַרְכִי שֶׁל חֲבֵרוֹ אֲפִלּוּ כִּמְלֹא נִימָא. וּמֵת בַּעֲצֶרֶת שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְסָלְקָה סַנְהֶדְּרִין מֶחְמְיָיא אַפִּין לִשְׁלֹמֹה, אֲמַר לְהוֹן מַעֲבַר יָתֵיהּ מֵאֲתַר לַאֲתַר, אָמְרִין לֵיהּ וְלָאו מַתְנִיתָּא הִיא סָכִין וּמְדִיחִין וּבִלְבָד שֶׁלֹא יָזִיז אֵבָר. אָמַר כְּלָבִים שֶׁל בֵּית אַבָּא רְעֵבִין, אָמְרִין לֵיהּ וְלָא מַתְנִיתָּא הִיא מְחַתְּכִין אֶת הַדְּלוּעִים לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים. מֶה עָשָׂה נָטַל פִּיפְקִין וּפָרַשׂ עָלָיו כְּדֵי שֶׁלֹא תֵּרֵד הַשֶּׁמֶשׁ, וְיֵשׁ אוֹמְרִים לַנְּשָׁרִים קְרָא וּפָרְשׂוּ עָלָיו אֲגַפֵּיהוֹן כְּדֵי שֶׁלֹא תֵּרֵד עָלָיו הַשֶּׁמֶשׁ. | |
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| 98. Anon., Shemoneh Esreh, 0 Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 271, 272, 273, 274, 275, 276, 290, 527, 528, 529, 531 |
| 99. Photius, Bibliotheca (Library, Bibl.), 33 Tagged with subjects: •gamaliel (gamliel) the younger, r. Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 536 |
| 101. Anon., Megillat Taanit (Lichtenstein), 4, 13 Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527 |
