1. Hebrew Bible, Exodus, 20.4, 33.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 373, 505| 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ | 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ |
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2. Hebrew Bible, Song of Songs, 5.10-5.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533| 5.11. רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃ 5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃ 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 5.14. יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים׃ 5.15. שׁוֹקָיו עַמּוּדֵי שֵׁשׁ מְיֻסָּדִים עַל־אַדְנֵי־פָז מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כָּאֲרָזִים׃ 5.16. חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲּמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם׃ | 5.10. ’My beloved is white and ruddy, Pre-eminent above ten thousand. 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 5.14. His hands are as rods of gold Set with beryl; His body is as polished ivory Overlaid with sapphires. 5.15. His legs are as pillars of marble, Set upon sockets of fine gold; His aspect is like Lebanon, Excellent as the cedars. 5.16. His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’ |
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3. Hebrew Bible, Genesis, 15.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317| 15.17. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃ | 15.17. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces. |
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4. Hebrew Bible, Job, 1.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 399| 1.7. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃ | 1.7. And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’ |
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5. Hebrew Bible, Psalms, 68.18-68.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316, 317, 318| 68.18. רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃ 68.19. עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃ | 68.18. The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness. 68.19. Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there. |
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6. Hebrew Bible, Numbers, 33.55 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 397| 33.55. וְאִם־לֹא תוֹרִישׁוּ אֶת־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וְהָיָה אֲשֶׁר תּוֹתִירוּ מֵהֶם לְשִׂכִּים בְּעֵינֵיכֶם וְלִצְנִינִם בְּצִדֵּיכֶם וְצָרֲרוּ אֶתְכֶם עַל־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ׃ | 33.55. But if ye will not drive out the inhabitants of the land from before you, then shall those that ye let remain of them be as thorns in your eyes, and as pricks in your sides, and they shall harass you in the land wherein ye dwell. |
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7. Hebrew Bible, 1 Kings, 19.11, 22.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 322, 398| 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ | 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left. |
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8. Hebrew Bible, Habakkuk, 2.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 322 | 2.20. But the LORD is in His holy temple; Let all the earth keep silence before Him. |
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9. Hebrew Bible, Isaiah, 6.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 398| 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ | 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. |
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10. Homer, Iliad, 6.35, 20.92, 20.213-20.243, 21.87 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •halperin, david m. Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 141| 20.92. πέρσε δὲ Λυρνησσὸν καὶ Πήδασον· αὐτὰρ ἐμὲ Ζεὺς 20.213. εἰ δʼ ἐθέλεις καὶ ταῦτα δαήμεναι, ὄφρʼ ἐῢ εἰδῇς 20.214. ἡμετέρην γενεήν, πολλοὶ δέ μιν ἄνδρες ἴσασι· 20.215. Δάρδανον αὖ πρῶτον τέκετο νεφεληγερέτα Ζεύς, 20.216. κτίσσε δὲ Δαρδανίην, ἐπεὶ οὔ πω Ἴλιος ἱρὴ 20.217. ἐν πεδίῳ πεπόλιστο πόλις μερόπων ἀνθρώπων, 20.218. ἀλλʼ ἔθʼ ὑπωρείας ᾤκεον πολυπίδακος Ἴδης. 20.219. Δάρδανος αὖ τέκεθʼ υἱὸν Ἐριχθόνιον βασιλῆα, 20.220. ὃς δὴ ἀφνειότατος γένετο θνητῶν ἀνθρώπων· 20.221. τοῦ τρισχίλιαι ἵπποι ἕλος κάτα βουκολέοντο 20.222. θήλειαι, πώλοισιν ἀγαλλόμεναι ἀταλῇσι. 20.223. τάων καὶ Βορέης ἠράσσατο βοσκομενάων, 20.224. ἵππῳ δʼ εἰσάμενος παρελέξατο κυανοχαίτῃ· 20.225. αἳ δʼ ὑποκυσάμεναι ἔτεκον δυοκαίδεκα πώλους. 20.226. αἳ δʼ ὅτε μὲν σκιρτῷεν ἐπὶ ζείδωρον ἄρουραν, 20.227. ἄκρον ἐπʼ ἀνθερίκων καρπὸν θέον οὐδὲ κατέκλων· 20.228. ἀλλʼ ὅτε δὴ σκιρτῷεν ἐπʼ εὐρέα νῶτα θαλάσσης, 20.229. ἄκρον ἐπὶ ῥηγμῖνος ἁλὸς πολιοῖο θέεσκον. 20.230. Τρῶα δʼ Ἐριχθόνιος τέκετο Τρώεσσιν ἄνακτα· 20.231. Τρωὸς δʼ αὖ τρεῖς παῖδες ἀμύμονες ἐξεγένοντο 20.232. Ἶλός τʼ Ἀσσάρακός τε καὶ ἀντίθεος Γανυμήδης, 20.233. ὃς δὴ κάλλιστος γένετο θνητῶν ἀνθρώπων· 20.234. τὸν καὶ ἀνηρείψαντο θεοὶ Διὶ οἰνοχοεύειν 20.235. κάλλεος εἵνεκα οἷο ἵνʼ ἀθανάτοισι μετείη. 20.236. Ἶλος δʼ αὖ τέκεθʼ υἱὸν ἀμύμονα Λαομέδοντα· 20.237. Λαομέδων δʼ ἄρα Τιθωνὸν τέκετο Πρίαμόν τε 20.238. Λάμπόν τε Κλυτίον θʼ Ἱκετάονά τʼ ὄζον Ἄρηος· 20.239. Ἀσσάρακος δὲ Κάπυν, ὃ δʼ ἄρʼ Ἀγχίσην τέκε παῖδα· 20.240. αὐτὰρ ἔμʼ Ἀγχίσης, Πρίαμος δʼ ἔτεχʼ Ἕκτορα δῖον. 20.241. ταύτης τοι γενεῆς τε καὶ αἵματος εὔχομαι εἶναι. 20.242. Ζεὺς δʼ ἀρετὴν ἄνδρεσσιν ὀφέλλει τε μινύθει τε 20.243. ὅππως κεν ἐθέλῃσιν· ὃ γὰρ κάρτιστος ἁπάντων. 21.87. Πήδασον αἰπήεσσαν ἔχων ἐπὶ Σατνιόεντι. | 20.92. Not now for the first time shall I stand forth against swift-footed Achilles; nay, once ere now he drave me with his spear from Ida, when he had come forth against our kine, and laid Lyrnessus waste and Pedasus withal; howbeit Zeus saved me, who roused my strength and made swift my knees. Else had I been slain beneath the hands of Achilles and of Athene, 20.213. of these shall one pair or the other mourn a dear son this day; for verily not with childish words, I deem, shall we twain thus part one from the other and return from out the battle. Howbeit, if thou wilt, hear this also, that thou mayest know well my lineage, and many there be that know it: 20.214. of these shall one pair or the other mourn a dear son this day; for verily not with childish words, I deem, shall we twain thus part one from the other and return from out the battle. Howbeit, if thou wilt, hear this also, that thou mayest know well my lineage, and many there be that know it: 20.215. at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.216. at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.217. at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.218. at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.219. at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.220. who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.221. who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.222. who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.223. who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.224. who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.225. and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.226. and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.227. and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.228. and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.229. and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.230. And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.231. And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.232. And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.233. And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.234. And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.235. And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.236. And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.237. And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.238. And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.239. And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.240. /This then is the lineage amid the blood wherefrom I avow me sprung. 20.241. /This then is the lineage amid the blood wherefrom I avow me sprung. 20.242. /This then is the lineage amid the blood wherefrom I avow me sprung. 20.243. /This then is the lineage amid the blood wherefrom I avow me sprung. 21.87. and to a brief span of life did my mother bear me, even Laothoe, daughter of the old man Altes,—Altes that is lord over the war-loving Leleges, holding steep Pedasus on the Satnioeis. His daughter Priam had to wife, and therewithal many another, and of her we twain were born, and thou wilt butcher us both. |
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11. Hebrew Bible, Ezekiel, 1.1, 1.4, 1.7, 1.13-1.14, 1.24, 1.27, 10.7, 28.24, 43.1-43.5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317, 318, 322, 397, 398, 399| 1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 1.7. וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל׃ 1.13. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃ 1.14. וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק׃ 1.24. וָאֶשְׁמַע אֶת־קוֹל כַּנְפֵיהֶם כְּקוֹל מַיִם רַבִּים כְּקוֹל־שַׁדַּי בְּלֶכְתָּם קוֹל הֲמֻלָּה כְּקוֹל מַחֲנֶה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 10.7. וַיִּשְׁלַח הַכְּרוּב אֶת־יָדוֹ מִבֵּינוֹת לַכְּרוּבִים אֶל־הָאֵשׁ אֲשֶׁר בֵּינוֹת הַכְּרֻבִים וַיִּשָּׂא וַיִּתֵּן אֶל־חָפְנֵי לְבֻשׁ הַבַּדִּים וַיִּקַּח וַיֵּצֵא׃ 28.24. וְלֹא־יִהְיֶה עוֹד לְבֵית יִשְׂרָאֵל סִלּוֹן מַמְאִיר וְקוֹץ מַכְאִב מִכֹּל סְבִיבֹתָם הַשָּׁאטִים אוֹתָם וְיָדְעוּ כִּי אֲנִי אֲדֹנָי יְהוִה׃ 43.1. אַתָּה בֶן־אָדָם הַגֵּד אֶת־בֵּית־יִשְׂרָאֵל אֶת־הַבַּיִת וְיִכָּלְמוּ מֵעֲוֺנוֹתֵיהֶם וּמָדְדוּ אֶת־תָּכְנִית׃ 43.1. וַיּוֹלִכֵנִי אֶל־הַשָּׁעַר שַׁעַר אֲשֶׁר פֹּנֶה דֶּרֶךְ הַקָּדִים׃ 43.2. וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃ 43.2. וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃ 43.3. וּכְמַרְאֵה הַמַּרְאֶה אֲשֶׁר רָאִיתִי כַּמַּרְאֶה אֲשֶׁר־רָאִיתִי בְּבֹאִי לְשַׁחֵת אֶת־הָעִיר וּמַרְאוֹת כַּמַּרְאֶה אֲשֶׁר רָאִיתִי אֶל־נְהַר־כְּבָר וָאֶפֹּל אֶל־פָּנָי׃ 43.4. וּכְבוֹד יְהוָה בָּא אֶל־הַבָּיִת דֶּרֶךְ שַׁעַר אֲשֶׁר פָּנָיו דֶּרֶךְ הַקָּדִים׃ 43.5. וַתִּשָּׂאֵנִי רוּחַ וַתְּבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי וְהִנֵּה מָלֵא כְבוֹד־יְהוָה הַבָּיִת׃ | 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God. 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire. 1.7. And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the colour of burnished brass. 1.13. As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning. 1.14. And the living creatures ran and returned as the appearance of a flash of lightning. 1.24. And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host; when they stood, they let down their wings. 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 10.7. And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out. 28.24. And there shall be no more a pricking brier unto the house of Israel, nor a piercing thorn of any that are round about them, that did have them in disdain; and they shall know that I am the Lord GOD. 43.1. Afterward he brought me to the gate, even the gate that looketh toward the east; 43.2. and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory. 43.3. And the appearance of the vision which I saw was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 43.4. And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 43.5. And a spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. |
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12. Herodotus, Histories, 5.121, 8.104 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •halperin, david m. Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 141| 5.121. μετὰ δὲ τοῦτο τὸ τρῶμα ἀνέλαβόν τε καὶ ἀνεμαχέσαντο οἱ Κᾶρες· πυθόμενοι γὰρ ὡς στρατεύεσθαι ὁρμέαται οἱ Πέρσαι ἐπὶ τὰς πόλις σφέων, ἐλόχησαν τὴν ἐν Πηδάσῳ ὁδόν, ἐς τὴν ἐμπεσόντες οἱ Πέρσαι νυκτὸς διεφθάρησαν καὶ αὐτοὶ καὶ οἱ στρατηγοὶ αὐτῶν Δαυρίσης καὶ Ἀμόργης καὶ Σισιμάκης· σὺν δέ σφι ἀπέθανε καὶ Μύρσος ὁ Γύγεω. τοῦ δὲ λόχου τούτου ἡγεμὼν ἦν Ἡρακλείδης Ἰβανώλλιος ἀνὴρ Μυλασσεύς. 8.104. συνέπεμπε δὲ τοῖσι παισὶ φύλακον Ἑρμότιμον, γένος μὲν ἐόντα Πηδασέα, φερόμενον δὲ οὐ τὰ δεύτερα τῶν εὐνούχων παρὰ βασιλέι· οἱ δὲ Πηδασέες οἰκέουσι ὑπὲρ Ἁλικαρνησσοῦ· ἐν δὲ τοῖσι Πηδάσοισι τούτοισι τοιόνδε συμφέρεται πρῆγμα γίνεσθαι· ἐπεὰν τοῖσι ἀμφικτυόσι πᾶσι τοῖσι ἀμφὶ ταύτης οἰκέουσι τῆς πόλιος μέλλῃ τι ἐντὸς χρόνου ἔσεσθαι χαλεπόν, τότε ἡ ἱρείη αὐτόθι τῆς Ἀθηναίης φύει πώγωνα μέγαν. τοῦτο δέ σφι δὶς ἤδη ἐγένετο. | 5.121. The Carians, however, rallied and fought again after this disaster, for learning that the Persians had set forth to march against their cities, they beset the road with an ambush at Pedasus. The Persians fell into this by night and perished, they and their generals, Daurises and Amorges and Sisimaces. With these fell also Myrsus, son of Gyges. The leader of this ambush was Heraclides of Mylasas, son of Ibanollis. 8.104. With these sons he sent Hermotimus as guardian. This man was by birth of Pedasa, and the most honored by Xerxes of all his eunuchs. The people of Pedasa dwell above Halicarnassus. The following thing happens among these people: when anything untoward is about to befall those who dwell about their city, the priestess of Athena then grows a great beard. This had already happened to them twice. |
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| 13. Plato, Symposium, 183c7-d2, 191e5, 217a-22b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 35 |
| 14. Plato, Phaedo, 234a, 231e-32a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 35 |
15. Aristophanes, Knights, 736-740, 735 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 196| 735. ἄλλοι τε πολλοὶ καὶ καλοί τε κἀγαθοί. | |
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| 16. Aristotle, Athenian Constitution, 3.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •halperin, david m. Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 141 |
17. Aeschines, Letters, 1.137 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •halperin, david Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 197 | 1.137. The distinction which I draw is this: to be in love with those who are beautiful and chaste is the experience of a kind-hearted and generous soul; but to hire for money and to indulge in licentiousness is the act of a man who is wanton and ill-bred. And whereas it is an honor to be the object of a pure love, I declare that he who has played the prostitute by inducement of wages is disgraced. How wide indeed is the distinction between these two acts and how great the difference, I will try to show you in what I shall next say. |
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18. Anon., 1 Enoch, 14 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 258 | 14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. |
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19. Anon., Jubilees, 6.17-6.22, 14.8-14.20, 22.1-22.7, 29.7, 44.5-44.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317, 318 | 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19. And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 6.20. And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; 6.21. every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out. 6.22. And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 14.8. And He said unto him: "I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; 14.9. and I shall be God unto thee and to thy seed after thee." 14.10. And he said: "Lord, Lord, whereby shall I know that I shall inherit (it)?" 14.11. And he said unto him: "Take Me an heifer of three years, and a goat of three years, and a sheep of three years, and a turtle-dove, and a pigeon."... 14.12. And he took all these in the middle of the month; 14.13. and he dwelt at the oak of Mamre, which is near Hebron. 14.14. And he built there an altar, and sacrificed all these; and he poured their blood upon the altar, and divided them in the midst, and laid them over against each other; but the birds divided he not. 14.15. And birds came down upon the pieces, and Abram drove them away, and did not suffer the birds to touch them. 14.16. And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo! an horror of great darkness fell upon him, 14.17. and it was said unto Abram: "Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they will bring them into bondage, and afflict them four hundred years. 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.19. And thou wilt go to thy fathers in peace, and be buried in a good old age. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full." 22.1. And it came to pass in the first week in the forty-fourth jubilee, in the second year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks--that is, the feast of the first-fruits of the harvest--to Abraham, their father, 22.2. and Abraham rejoiced because his two sons had come. 22.3. For Isaac had many possessions in Beersheba, and Isaac was wont to go and see his possessions and to return to his father. 22.4. And in those days Ishmael came to see his father, and they both came together, 22.5. and Isaac offered a sacrifice for a burnt-offering, and presented it on the altar of his father which he had made in Hebron.rAnd he offered a thank-offering and made a feast of joy before Ishmael, his brother: 22.6. and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first-fruits of the land, that he might eat and bless the Creator of all things before he died. 22.7. And Isaac, too, sent by the hand of Jacob to Abraham a best thank-offering, that he might eat and drink. 44.5. And on the sixteenth the Lord appeared unto him, and said unto him, "Jacob, Jacob"; and he said, "Here am I." 44.6. And He said unto him: "I am the God of thy fathers, the God of Abraham and Isaac; fear not to go down into Egypt, for I will there make of thee a great nation. 44.7. I shall go down with thee, and I shall bring thee up (again), and in this land wilt thou be buried, and Joseph will put his hands upon thy eyes. Fear not; go down into Egypt." 44.8. And his sons rose up, and his sons' sons, and they placed their father and their possessions upon wagons. |
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| 20. Dead Sea Scrolls, Community Rule, 2.2-2.17, 4.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 223, 318 |
21. Hebrew Bible, Daniel, 2.21, 7.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 223, 398| 2.21. וְהוּא מְהַשְׁנֵא עִדָּנַיָּא וְזִמְנַיָּא מְהַעְדֵּה מַלְכִין וּמְהָקֵים מַלְכִין יָהֵב חָכְמְתָא לְחַכִּימִין וּמַנְדְּעָא לְיָדְעֵי בִינָה׃ 7.16. קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃ | 2.21. And He changeth the times and the seasons; He removeth kings, and setteth up kings; He giveth wisdom unto the wise, And knowledge to them that know understanding; 7.16. I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things: |
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| 22. Dead Sea Scrolls, 4Q286, 10.2.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 318 |
23. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •halperin, d. Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 80 | 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. |
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| 24. Strabo, Geography, 13.1.43-13.1.45, 13.1.59 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •halperin, david m. Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 141 |
25. Dio Chrysostom, Orations, 33.53-33.54 (1st cent. CE - missingth cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 26 | 33.53. But I should like to tell you a story, one that you may possibly have heard before. It seems that one of the clever people of Tarsus â so the story runs â once went to a certain city. He was a man who had made it his special business to recognize instantly the character of each individual and to be able to describe his qualities, and he had never failed with any person; but just as we recognize animals when we see them and know that this, for instance, is a sheep, if such is the case, and this a dog and this a horse or ox, so that man understood human beings when he saw them and could say that this one was brave and this one a coward and this one an impostor and this man wanton or a catamite or an adulterer. < 33.54. Because, therefore, he was noted for his display of power and never made a mistake, the people brought before him a person of rugged frame and knitted brows, squalid and in sorry state and with callouses on his hands, wrapped in a sort of coarse, gray mantle, his body shaggy as far as the ankles and his locks wretchedly shingled; and our friend was asked to tell what this man was. But after he had observed the man for a long while, the expert finally, with seeming reluctance to say what was in his mind, professed that he did not understand the case and bade the man move along. But just as the fellow was leaving, he sneezed, whereupon our friend immediately cried out that the man was a catamite. < |
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26. Tosefta, Hagigah, 2.1-2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 221, 223, 424| 2.1. אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה. 2.2. ארבעה נכנסו לפרדס בן עזאי ובן זומא אחר ורבי עקיבה אחד הציץ ומת אחד הציץ ונפגע אחד הציץ וקיצץ בנטיעות ואחד עלה בשלום וירד בשלום בן עזאי הציץ ומת עליו הכתוב אומר (תהילים קטו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע עליו הכתוב אומר (משלי כה) דבש מצאת אכול דייך [וגו'] אלישע הציץ וקיצץ בנטיעות עליו הכתוב אומר (קוהלת ה) אל תתן את פיך לחטיא את בשרך וגו' רבי עקיבה עלה בשלום וירד בשלום עליו הכתוב אומר (שיר השירים א) משכני אחריך נרוצה [וגו'] משלו משל למה הדבר דומה לפרדס של מלך ועלייה בנוייה על גביו מה עליו [על אדם] להציץ ובלבד שלא יזוז [את עיניו] ממנו. ועוד משלו משל למה הדבר דומה [לאיסתרא] העוברת בין שני דרכים אחד של אור ואחד של שלג הטה לכאן נכוה [באור] הטה לכאן נכוה משלג מה עליו על אדם להלך באמצע ובלבד שלא יהא נוטה לא לכאן ולא לכאן. מעשה ברבי יהושע [שהיה מהלך באסתרטא והיה בן זומא בא כנגדו] הגיע אצלו ולא נתן לו שלום אמר לו [מאין ולאן] בן זומא אמר לו צופה הייתי במעשה בראשית ואין בין מים העליונים למים התחתונים אפילו טפח שנאמר (בראשית א) ורוח אלהים מרחפת על פני המים ואומר (דברים לג) כנשר יעיר קנו [וגו'] מה נשר זה טס על גבי קינו נוגע ואינו נוגע כך אין בין מים העליונים למים התחתונים אפילו טפח אמר להם רבי יהושע לתלמידיו כבר בן זומא מבחוץ לא היו ימים מועטים עד שנסתלק בן זומא. 2.3. כל המסתכל בארבעה דברים ראוי לו [כאלו לא] בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור [יכול] קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול [עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש] מה למעלה מה למטה מה היה ומה עתיד להיות. 2.4. מימיהן לא נחלקו אלא על הסמיכה חמשה זוגות הן שלשה מזוגות הראשונים שאמרו [שלא] לסמוך ושנים מזוגות האחרונים שאמרו לסמוך [שלשה] היו נשיאים ושנים [מהן] אבות בית דין דברי רבי מאיר [רבי יהודה אומר שמעון בן שטח נשיא] יהודה בן טבאי אב ב\"ד אמר רבי יוסי בתחלה לא היתה מחלוקת בישראל אלא בית דין של שבעים ואחד [היה] בלשכת הגזית [ושאר] בתי דינים של עשרים ושלשה [היו בעיירות ארץ ישראל ושני בתי דינים של שלשה שלשה היו בירושלים אחד בהר הבית ואחד בחיל] נצרך אחד מהם הולך אצל בית דין שבעירו אין בית דין הולך אצל בית דין הסמוך לעירו [אם] שמעו אמרו להם אם לאו הוא ומופלא שבהן באין לבית דין שבהר הבית [אם] שמעו אמרו להם ואם לאו הוא ומופלא שבהם באין לבית דין [שבחיל אם שמעו אמרו להם אם לאו אלו ואלו באין לבית דין] שבלשכת הגזית ובית דין שבלשכת הגזית אע\"פ שהוא של שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהם לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אין יוצא עד שיהו שם עשרים ושלשה היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות ובימים טובים נכנסין לבית המדרש שבהר הבית [נשאלה הלכה] אם שמעו אמרו להם ואם לאו עומדין במנין אם רבו המטמאין טימאו אם רבו המטהרין טיהרו משם הלכה יוצא רווחת בישראל משרבו תלמידי שמאי והלל שלא שמשו כל צרכן [הרבו] מחלוקת בישראל [ונעשו כשתי תורות ומשם היו יושבין ובודקין] כל מי שהוא חכם [ועניו] ושפוי וירא חטא ופרקו טוב [ורוח] הבריות נוחה הימנו [עושין אותו] דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית ומשם מעלין ומושיבין אותו בחיל ומשם מעלין ומושיבין אותו בלשכת הגזית ושם יושבין ובודקין יחסי כהונה ויחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין יוצא והולך לו ושלא נמצא בו פסול לובש לבנים ומתעטף לבנים נכנס ומשמש עם אחיו הכהנים ויום טוב היו עושין שלא נמצא פסול בזרעו של אהרן ומביא עשירית האיפה משלו ועובדה בידו אף על פי שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו עשירית האיפה שלהן עבודתן כשרה. 2.5. איזו היא סמיכה שנחלקו עליה בית שמאי אומרים אין סומכין ביום טוב ושלמים החוגג בהן סומך עליהן מערב יום טוב [בית הלל אומרים מביאין שלמים ועולות וסומכין עליהן] אמרו בית הלל לבית שמאי ומה אם בשעה שאי אתה מותר לעשות להדיוט אתה מותר לעשות לגבוה שעה שאתה מותר לעשות להדיוט אין דין שיהא מותר לעשות לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו [שמותרין לעשות להדיוט ואין מותרין לעשות] לגבוה אמרו להם בית הלל לא אם אמרתם בנדרים ונדבות שאין זמנן קבוע תאמרו בחגיגה שזמנה קבועה אמרו להם בית שמאי אף חגיגה פעמים [שאין זמנה] קבוע שמי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל ויום טוב האחרון אבא שאול היה אומר בלשון אחרת משום בית הלל ומה אם [בשעת] שכירתך סתומה כירת רבך פתוחה [בעת] שכירתך פתוחה [לא תהא כירת] רבך פתוחה דבר אחר שלא יהא שולחנך מלא ושולחן רבך ריקן. 2.6. מעשה בהלל הזקן שסמך על העולה בעזרה וחברו עליו תלמידי בית שמאי אמר להם באו וראו שהיא נקבה וצריכין אנו לעשותה זבחי שלמים הפליגן בדברים והלכו להם מיד גברה ידן של ב\"ש ובקשו לקבוע הלכה כמותן והיה שם בבא בן בוטא שהוא מתלמידי בית שמאי [ויודע שהלכה כדברי בית הלל] בכל מקום [והלך] והביא את כל צאן קדר והעמידן בעזרה ואמר כל מי שצריך להביא עולות ושלמים יבוא ויטול באו ונטלו [את הבהמה והעלו עולות] וסמכו עליהן בו ביום נקבעה הלכה כדברי בית הלל ולא [ערער אדם בדבר] ושוב מעשה [בתלמיד אחד] מתלמידי בית הלל שסמך על העולה בעזרה מצאו תלמיד אחד מתלמידי בית שמאי אמר לו מה זה סמיכה אמר לו מה זה שתיקה שתקו בנזיפה. 2.7. עצרת שחל להיות בשני או בחמישי או בששי או באחד מכל ימות השבת בית שמאי אומרים יום טבוח [ביום של אחריה] בית הלל אומרים אין יום טבוח ומעשה שמת [אלכסנדר] בלוד ובאו אנשי עיירות להספידו אמר להם ר\"ט צאו אין מספידין ביו\"ט. | 2.2. Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): \"Precious in the sight of the LORD Is the death of His saints\". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): \"Hast thou found honey? eat so much as is sufficient for thee\" and the continuation. [Cont. of the verse: \"Lest thou be filled therewith, and vomit it.\" Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): \"Suffer not thy mouth to bring thy flesh into guilt\" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): \"Draw me, we will run after thee\" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon [the man] to look so long as he does not move [his eyes] from it. Another parable was given. What is this similar tp? To [a street] that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned [by the fire]. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [Who was walkin in the street and Ben Zoma came opposite him] he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) \"and the spirit of God hovered over the face of the waters\". And it says (Deuteronomy 32, 11): \"As a vulture that stirreth up her nest\" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away. 2.4. In their days they only argued about laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. |
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27. New Testament, Romans, 1.26-1.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halperin, d. •halperin, d. m. Found in books: Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 158; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 36; Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 93| 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. | 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. |
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28. New Testament, Galatians, 3.27-3.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 154| 3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. | 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. |
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29. New Testament, Ephesians, 4.7-4.13, 5.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317, 586| 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, | 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word, |
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30. New Testament, Apocalypse, 6.1-6.8, 15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 399| 6.1. Καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνῇ βροντῆς Ἔρχου. 6.2. καὶ εἶδον, καὶ ἰδοὺἵππος λευκός,καὶ ὁ καθήμενος ἐπʼ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῷ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ. 6.5. Καὶ ὅτε ἤνοιξε τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου ζῴου λέγοντος Ἔρχου. καὶ εἶδον, καὶ ἰδοὺἵππος μέλας,καὶ ὁ καθήμενος ἐπʼ αὐτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ. 6.6. καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν Χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου· καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς. 6.8. καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω [αὐτοῦ] ὄνομα αὐτῷ [Ὁ]Θάνατος,καὶὁ ᾄδηςᾐκολούθει μετʼ αὐτοῦ, καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐνῥομφαίᾳ καὶἐνλιμῷ καίἐνθανάτῳ καὶὑπὸ τῶνθηρίων τῆς γῆς. 15.7. καὶ ἓν ἐκ τῶν τεσσάρων ζῴων ἔδωκεν τοῖς ἑπτὰ ἀγγέλοις ἑπτὰ φιάλας χρυσᾶς γεμούσας τοῦ θυμοῦ τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων. | 6.1. I saw that the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as with a voice of thunder, "Come and see!" 6.2. And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came forth conquering, and to conquer. 6.5. When he opened the third seal, I heard the third living creature saying, "Come and see!" And behold, a black horse, and he who sat on it had a balance in his hand. 6.6. I heard a voice in the midst of the four living creatures saying, "A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don't damage the oil and the wine!" 6.8. And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. 15.7. One of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. |
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31. New Testament, 2 Corinthians, 12.1-12.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 154, 354| 12.1. Καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. 12.5. ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι εἰ μὴ ἐν ταῖς ἀσθενείαις. 12.6. ἐὰν γὰρ θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ· φείδομαι δέ, μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με ἢ ἀκούει ἐξ ἐμοῦ, 12.7. καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος Σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι. 12.8. ὑπὲρ τούτου τρὶς τὸν κύριον παρεκάλεσα ἵνα ἀποστῇ ἀπʼ ἐμοῦ· καὶ εἴρηκέν μοι Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται. 12.9. Ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις, ἵνα ἐπισκηνώσῃ ἐπʼ ἐμὲ ἡ δύναμις τοῦ χριστοῦ. 12.10. διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ· ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι. 12.11. Γέγονα ἄφρων· ὑμεῖς με ἠναγκάσατε· ἐγὼ γὰρ ὤφειλον ὑφʼ ὑμῶν συνίστασθαι. οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι· 12.12. τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις [τε] καὶ τέρασιν καὶ δυνάμεσιν. | |
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32. New Testament, 1 Corinthians, 5.3-5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 154| 5.3. Ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον 5.4. ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν Ἰησοῦ, | 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ, |
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33. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 221, 424, 431| 2.1. אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: | 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world. |
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| 34. Tosefta, Megillah, a b c d\n0 3(4).5 3(4).5 3(4) 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316 |
| 35. Plutarch, Dialogue On Love, 768 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •halperin, david Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 35 |
36. Epictetus, Discourses, 1.16, 1.16.1-1.16.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •halperin, d. m. Found in books: Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 158 | 1.16. Do not wonder if for other animals than man all things are provided for the body, not only food and drink, but beds also, and they have no need of shoes nor bed materials, nor clothing; but we require all these additional things. For animals not being made for themselves, but for service, it was not fit for them to be made so as to need other things. For consider what it would be for us to take care not only of ourselves, but also about cattle and asses, how they should be clothed, and how shod, and how they should eat and drink. Now as soldiers are ready for their commander, shod, clothed, and armed: but it would be a hard thing for the chiliarch (tribune) to go round and shoe or clothe his thousand men: so also nature has formed the animals which are made for service, all ready, prepared, and requiring no further care. So one little boy with only a stick drives the cattle. But now we, instead of being thankful that we need not take the same care of animals as of ourselves, complain of God on our own account; and yet, in the name of Zeus and the gods, any one thing of those which exist would be enough to make a man perceive the providence of God, at least a man who is modest and grateful. And speak not to me now of the great things, but only of this, that milk is produced from grass, and cheese from milk, and wool form skins. Who made these things or devised them? No one, you say. O amazing shamelessness and stupidity! Well, let us omit the works of nature, and contemplate her smaller (subordinate, πάρεργα ) acts. Is there anything less useful than the hair on the chin? What then, has not nature used this hair also in the most suitable manner possible? Has she not by it distinguished the male and the female? does not the nature of every man forthwith proclaim from a distance, I am a man: as such approach me, as such speak to me; look for nothing else; see the signs? Again, in the case of women, as she has mingled something softer in the voice, so she has also deprived them of hair (on the chin). You say, not so: the human animal ought to have been left without marks of distinction, and each of us should have been obliged to proclaim, I am a man. But how is not the sign beautiful and becoming and venerable? how much more beautiful than the cock’s comb, how much more becoming than the lion’s mane? For this reason we ought to preserve the signs which God has given, we ought not to throw them away, nor to confound, as much as we can, the distinctions of the sexes. Are these the only works of providence in us? And what words are sufficient to praise them and set them forth according to their worth? For if we had understanding, ought we to do any thing else both jointly and severally than to sing hymns and bless the deity, and to tell of his benefits? Ought we not when we are digging and ploughing and eating to sing this hymn to God? Great is God, who has given us such implements with which we shall cultivate the earth: great is God who has given us hands, the power of swallowing, a stomach, imperceptible growth, and the power of breathing while we sleep. This is what we ought to sing on every occasion, and to sing the greatest and most divine hymn for giving us the faculty of comprehending these things and using a proper way. Well then, since most of you have become blind, ought there not to be some man to fill this office, and on behalf of all to sing the hymn to God? For what else can I do, a lame old man, than sing hymns to God? If then I was a nightingale, I would do the part of a nightingale. if I were a swan, I would do like a swan. But now I am a rational creature, and I ought to praise God: this is my work; I do it, nor will I desert this post, so long as I am allowed to keep it; and I exhort you to join in this same song. |
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| 37. Anon., 2 Baruch, 21.6, 51.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 399 |
| 38. Lucian, Dialogues of The Courtesans, 5.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •halperin, david Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 172 |
| 39. Palestinian Talmud, Shevuot, 6.5, 37a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 398 |
| 40. Palestinian Talmud, Berachot, 1.1, 2c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 398 |
41. Anon., Acts of Thomas, 55 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •halperin, d. Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 36 | 55. And the apostle said unto her: Relate unto us where thou hast been. And she answered: Dost thou who wast with me and unto whom I was delivered desire to hear? And she began to say: [This description of hell-torments is largely derived from the Apocalypse of Peter] A man took me who was hateful to look upon altogether black, and his raiment exceedingly foul, and took me away to a place wherein were many pits (chasms), and a great stench and hateful odour issued thence. And he caused me to look into every pit, and I saw in the (first) pit flaming fire, and wheels of fire ran round there, and souls were hanged upon those wheels, and were dashed (broken) against each other; and very great crying and howling was there, and there was none to deliver. And that man said to me: These souls are of thy tribe, and when the number of their days is accomplished (lit. in the days of the number) they are (were) delivered unto torment and affliction, and then are others brought in in their stead, and likewise these into another place. These are they that have reversed the intercourse of male and female. And I looked and saw infants heaped one upon another and struggling with each other as they lay on them. And he answered and said to me: These are the children of those others, and therefore are they set here for a testimony against them. (Syr. omits this clause of the children, and lengthens and dilutes the preceding speech.) |
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42. Anon., Leviticus Rabba, 6.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 398| 6.3. גּוּפָא אַל תְּהִי שְׁבוּעַת שָׁוְא קַלָּה בְּעֵינֶיךָ, שֶׁהֲרֵי זְכַרְיָה חָמֵי לֵיהּ (זכריה ה, א): וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה, מֶה עָפָה, שַׁיְיטָא, כְּמָה דְתֵימָא (ישעיה ו, ו): וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים, (זכריה ה, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה, אָמַר רַבִּי אַבָּהוּ אֲפִלּוּ עוֹרוֹ שֶׁל פִּיל וְעוֹרוֹ שֶׁל גָּמָל אֵינָן בַּמִּדָּה הַזּוֹ, וְאַתְּ אֲמַר כָּאן (זכריה ה, ג): זֹאת הָאָלָּה הַיּוֹצֵאת עַל פְּנֵי כָל הָאָרֶץ, מֵהֵיכָן יָצָאת מִפִּתְחוֹ שֶׁל אוּלָם, דִּתְנַן פִּתְחוֹ שֶׁל אוּלָם גָּבְהוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה, אָמַר רַבִּי אַיְבוּ מִפְנֵי מָה מַשְׁבִּיעִין הָאָדָם בְּסֵפֶר תּוֹרָה וּמְבִיאִין לְפָנָיו נוֹדוֹת נְפוּחִים, לוֹמַר אֶתְמוֹל הָיָה הַנּוֹד הַזֶּה מָלֵא גִּידִים וַעֲצָמוֹת, וְעַכְשָׁיו הוּא רֵק מִכֻּלָּן, כָּךְ הַמַּשְׁבִּיעַ לַחֲבֵרוֹ לַשֶּׁקֶר סוֹף שֶׁיֵּצֵא רֵיקָם מִכָּל מָמוֹנוֹ. רַבִּי אַסָּא אָמַר עַל שָׁקֶר, רַבִּי יוֹנָה אָמַר אֲפִלּוּ עַל אֱמֶת. רַבִּי יַנַּאי הֲוָה יָתֵיב וְדָרִישׁ עַל הֲדָא דְּרַבִּי יוֹנָה אָמַר רַבִּי סִימוֹן אֵין מוֹסְרִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא חָשׁוּד עַל הַשְּׁבוּעָה, וְאֵין נוֹתְנִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא רָץ אַחַר הַשְּׁבוּעָה. הֲוָה עוֹבָדָא בְּבַר תְּמַלְּיוֹן וְסִיַּע לְרַבִּי אַסֵּי. עוֹבָדָא הֲוָה דְּאַפְקִיד חַד גַּבְרָא גַּבֵּי בַּר תְּמַלְּיוֹן מֵאָה דִּינָרִין, אָזַל בָּעָא לְהוֹן מִינֵּיהּ, אֲמַר לֵיהּ מַה דְּאַפְקַדַת בְּיָדִי מְסָרִית בִּידָךְ. אֲמַר לֵיהּ אִשְׁתַּבַּע לִי. מֶה עָבֵיד בַּר תְּמַלְּיוֹן נָטַל חַד קָנֶה וַחֲקָקֵיהּ וִיהַב בֵּיהּ הָלֵין דִּינָרִין וְשָׁרֵי מִסְמַךְ עֲלֵיהּ, אֲמַר לֵיהּ צוֹר הָדֵין קַנְיָא בִּידָךְ וַאֲנָא מִשְׁתַּבַּע לָךְ, כֵּיוָן דְּמָטֵי לְבֵי כְנִשְׁתָּא אֲמַר מָרֵיהּ דְּהָדֵין בֵּיתָא טָבָא מַה דִּמְסַרְתְּ בְּיָדִי מְסָרִית בִּידָךְ, הַהוּא מִן דְּבִידֵיהּ נָסְתֵיהּ לְקַנְיָא וְאַקְשֵׁיהּ לְאַרְעָא, שָׁרְיָין הָלֵין דִּינָרִין מִתְבַּדְּרִין, וְשָׁרֵי הַהוּא מְלַקֵּט, אֲמַר לֵיהּ לְקַט לְקַט דְּמִן דִּידָךְ אַנְתְּ מְלַקֵּט. (שמות כב, י): שְׁבֻעַת ה' תִּהְיֶה בֵּין שְׁנֵיהֶם, שֶׁאֵינָה זָזָה מִבֵּין שְׁנֵיהֶם, אִם הַמַּשְׁבִּיעַ מַשְׁבִּיעַ עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו, וְאִם הַנִּשְׁבַּע נִשְׁבַּע עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו. עוֹבָדָא הֲוָה בְּחָדָא אִתְּתָא דְּעָלַת לְמֵילַשׁ גַּבֵּי מְגֵירָתָא וַהֲווֹ צָיְירִין בְּשׁוֹשִׁיפָהּ תְּלָתָא דִּינָרֵי, נְסָבַתְהוֹן וְיָהֲבַת יַתְהוֹן עַל גַּבֵּי סוּדָרָא, אִגַּבְלוּן בַּלִּישָׁה, אֲפָה פִּיתָּא וְאָזְלָא לָהּ, אֲמַר לָהּ בַּעֲלָהּ הַב לִי תְּלָתָא דִּינָרִין, אָזְלַת בָּעֲיָא לְהוֹן גַּבֵּי מְגֵירָתָא, אֲמָרַת לָהּ דִּלְמָא חָמִית לִי הָלֵין תְּלַת דִּינָרִין, הַוְיָין לְהַהִיא מְגֵירָתָא תְּלָתָא בְּנִין, אָמְרָה לָהּ תִּקְבְּרִנֵּיהּ הַהִיא אִתְּתָא בְּרָא אִי הִיא יָדְעָה בְּהוֹן, גַּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ, אָמְרָה אִלּוּלֵי דְהַהִיא אִתְּתָא חֲשִׁידָה בְּהוֹן לָא הֲוָה קָבְרָה לֵיהּ, אָזְלָה וְאָמְרָה לָהּ דִּלְמָא חָמִית לִי לְהָלֵין דִּינָרִין, אָמְרָה הַהִיא אִתְּתָא תִּקְבּוֹר בְּנָה אַחֲרִינָא אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּמִית בְּרָא אַחֲרִינָא, זְמַן אָחֳרָן אָמְרָה לָהּ דִּלְמָא חָמִית לִי הָלֵין דִּינָרִין, אָמְרָה תִּקְבּוֹר הַהִיא אִתְּתָא בְּרָא תְּלִיתָאָה אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ. אֲמַר לָהּ בַּעֲלָהּ לֵית אַנְתְּ אָזֵיל לִמְנַחֲמָא לַהֲדָא מְגֵירָתֵיךָ, נְסָבַת תְּרֵין עִגוּלִין דְּפִתָּא וַאֲזָלַת מְנַחְמַת יָתָהּ, כֵּיוָן דְּקָצוֹן עִגּוּלָה נָפְקוּן הָלֵין תְּלַת דִּינָרֵי מִינָהּ, הֲדָא דִּבְרִיָּיתָא אָמְרִין בֵּין זַכַּאי בֵּין חַיָּב לִידֵי מוֹמֵי לָא תֵיעוֹל. (זכריה ה, ד): וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ [ואת] עֵצָיו [ואת] אֲבָנָיו, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַלְאֲכֵי חַבָּלָה אֵין לָהֶם קְפִיצִין, שֶׁנֶּאֱמַר (איוב א, ז): מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ, בְּרַם הָכָא וְלָנֶה בְּתוֹךְ בֵּיתוֹ. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא דְּבָרִים שֶׁאֵין הָאֵשׁ שׂוֹרְפָן שְׁבוּעַת שָׁוְא מְכַלָּתָן, דַּרְכָּהּ שֶׁל אֵשׁ לֶאֱכֹל עֵצִים, שֶׁמָּא אֲבָנִים, בְּרַם הָכָא וְכִלַּתּוּ אֶת עֵצָיו וְאֶת אֲבָנָיו. | |
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43. Babylonian Talmud, Megillah, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316 31a. ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:,| 31a. they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.,On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.,The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II Kings 23).,The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out [mishkhu] and take your lambs” (Exodus 12:21–51); alef for the portion of “If [im] you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew [pesol] for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke [vaydabber]” (Numbers 9:1–14).,The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.,Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?”,The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh.,Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥa said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.,It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6).,The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I Kings 8:2–21), which describes events that took place on the festival of Sukkot.,The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I Kings 8:22–53).,Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption.,The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I Kings 7:40–50), which discusses the lamps in the Temple.,The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon.,Rav Huna said: | |
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44. Babylonian Talmud, Niddah, 31b, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 80| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out [gozi] of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off [gozi] your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron [leyora], they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure [zerita] my going about [orḥi] and my lying down [riv’i], and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me [vatazreni] with strength for battle” (II Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me [hame’azreni] with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me [zeiritani], i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me [zeraztani] with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock [rova] of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [revi’iyyoteihem], anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because |
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45. Babylonian Talmud, Qiddushin, 72a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 373| 72a. והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר' חמא בר עוקבא אמר רבי יוסי בר' חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר' יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר' אבא בר כהנא דאמר ר' אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר' חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר' אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר' אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה | 72a. And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.,Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.,Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.,Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (II Kings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there. |
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46. Babylonian Talmud, Kiddushin, 72a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 373 | 72a. And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.,Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.,Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e., northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.,Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (II Kings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.,The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.,The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e., describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there. |
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| 47. Origen, Commentary On John, 6.287-6.294 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317 |
| 48. Origen, Homilies On Luke, 27.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317 |
49. Diogenes Laertius, Lives of The Philosophers, 7.173 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 26 | 7.173. He was present in the theatre when the poet Sositheus uttered the verse –Driven by Cleanthes' folly like dumb herds,and he remained unmoved in the same attitude. At which the audience were so astonished that they applauded him and drove Sositheus off the stage. Afterwards when the poet apologized for the insult, he accepted the apology, saying that, when Dionysus and Heracles were ridiculed by the poets without getting angry, it would be absurd for him to be annoyed at casual abuse. He used to say that the Peripatetics were in the same case as lyres which, although they give forth sweet sounds, never hear themselves. It is said that when he laid it down as Zeno's opinion that a man's character could be known from his looks, certain witty young men brought before him a rake with hands horny from toil in the country and requested him to state what the man's character was. Cleanthes was perplexed and ordered the man to go away; but when, as he was making off, he sneezed, I have it, cried Cleanthes, he is effeminate. |
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| 50. Athanasius, Against The Pagans, 26.7-26.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 93 |
| 51. Athanasius, On The Incarnation, 5.16-5.34 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 93 |
| 52. Origen, Homilies On Ezekiel, 1.6-1.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317 |
53. Babylonian Talmud, Hagigah, 11b, 11b-16a, 14b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 292| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.,§ The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.,Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.,What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥa ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.,The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.,Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥa ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls [teraklin] and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.,The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥaya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥaya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.,§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregt, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says: |
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| 54. Anon., Mosaicarum Et Romanarum Legum Collatio, 5.3.1-5.3.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 26, 27, 93 |
| 55. Augustine, Confessions, 2.2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 27 |
| 56. Theodosius Ii Emperor of Rome, Theodosian Code, 9.7.3, 9.7.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 26, 27 |
57. Anon., Apocalypse of Abraham, 15.1, 18.8-18.11 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 317, 397 | 18.11. And he taught them the song of peace [saying] that everything belonged to the Eternal One. 15. And it came to pass that when the sun was setting, and behold, a smoke like that of a furnace, and the angels who had the divided parts of the sacrifice ascended from the top of the furnace of smoke.,And the angel took me with his right hand and set me on the right wing of the pigeon and he himself sat on the left wing of the turtledove, since they both were neither slaughtered nor divided.,And he carried me up to the edge of the fiery flame.,And we ascended like great winds to the heaven which was fixed on the expanses.,And I saw on the sky, on the height we had ascended, a strong light which cannot be described.,And behold, in this light a fire was kindled [and there was] of a crowd of many people in male likeness.,They were all changing in appearance and likeness, running and being transformed and bowing and shouting in a language the words of which I did not know. |
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| 58. Anon., Merkava Rabba, 671-673 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 366 |
| 59. Anon., Adespota K-A1, 12 Tagged with subjects: •halperin, david Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 196 |
60. Aeschines, Or., 1.137 Tagged with subjects: •halperin, david Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 197 | 1.137. The distinction which I draw is this: to be in love with those who are beautiful and chaste is the experience of a kind-hearted and generous soul; but to hire for money and to indulge in licentiousness is the act of a man who is wanton and ill-bred. And whereas it is an honor to be the object of a pure love, I declare that he who has played the prostitute by inducement of wages is disgraced. How wide indeed is the distinction between these two acts and how great the difference, I will try to show you in what I shall next say. |
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| 61. Anon., Hekhalot Zutarti, 335, 335b, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 422, 423, 424, 425, 426, 421 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 266 |
| 62. Anon., Hekhalot Rabbati, 305, 495 Tagged with subjects: •nan Found in books: Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 212 |
| 63. Anon., Sefer Raziel, 177-192, 176 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533 |
| 64. Anon., De Physiognomonia Liber, 11 Tagged with subjects: •halperin, d. Found in books: Masterson, Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood (2016) 26 |
| 65. Anon., Tanhuma, tzav 12, tzav 15 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316 |
| 66. Various, Anthologia Palatina, 12.179 (strato) Tagged with subjects: •halperin, david Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 35 |
| 67. Anon., Sefer Ha-Koma, 108-112, 114-119, 113 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533 |
| 68. Anon., Siddur Rabba Di-Bereshit, 1 Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 533 |
| 69. Dead Sea Scrolls, 4Qberakhot, 0 Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 318 |
| 70. Dead Sea Scrolls, Targum of Ezekiel, 1.8 Tagged with subjects: •halperin, d. , Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 399 |
71. Anon., Letter of Aristeas, 151, 181, 224, 259, 410, 258 Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 292 | 258. Having expressed his approval at this reply, the king asked another How he could build in such a way that his structures would endure after him? And he replied to the question, 'If his creations were on a great and noble scale, so that the beholders would spare them for their beauty, and if he never dismissed any of those who wrought such works and never compelled others to minister to hi 258. Having expressed his approval at this reply, the king asked another How he could build in such a way that his structures would endure after him? And he replied to the question, 'If his creations were on a great and noble scale, so that the beholders would spare them for their beauty, and if he never dismissed any of those who wrought such works and never compelled others to minister to his 259 needs without wages. For observing how God provides for the human race, granting them health and mental capacity and all other gifts, he himself should follow His example by rendering to men a recompense for their arduous toil. For it is the deeds that are wrought in righteousness that abide continually.' |
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| 72. Anon., Pesiqta De Rav Kahana, 22, 12 Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 316 |
