Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



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

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
divisions/hierarchy, of priests Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 133, 204
hierarchies Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 53, 253, 331, 332, 335, 336, 337, 338, 339, 343, 406
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 169, 231, 232, 233, 234, 263
hierarchies, among, actors Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 542
hierarchies, binaries as Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 3, 21, 29, 30, 168, 169
hierarchies, binaries, as Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 3, 21, 29, 30, 168, 169
hierarchies, in rabbinic literature Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 11, 30, 168, 169
hierarchies, in rabbinical literature Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 30, 168, 169
hierarchies, inscriptions, visual Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 30, 31, 159
hierarchies, john of sardis, knowledge Champion (2022), Dorotheus of Gaza and Ascetic Education, 15, 18, 19, 65, 66, 79, 82, 93, 184, 185
hierarchies, of epistemology, and knowledge Champion (2022), Dorotheus of Gaza and Ascetic Education, 65, 66, 79, 82, 85, 93
hierarchies, of gods/goddesses Mackey (2022), Belief and Cult: Rethinking Roman Religion, 268
hierarchies, of trinity, holy, trust Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 110
hierarchies, social Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21, 26, 37, 44, 141, 142, 153, 169, 170, 171, 172, 173, 179
hierarchies, urban Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 168, 178, 179, 180, 181, 182, 184, 186
hierarchies, women, positions of in synagogue Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 266
hierarchy Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 47, 48, 64, 71, 101, 102, 103
Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 60
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 42, 45
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 100, 123
Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 109, 110, 111, 112, 113, 114
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 35, 97, 98, 99, 103, 104
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 173, 272, 296, 300
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 171
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 203, 221, 269, 400, 422, 424
Vlassopoulos (2021), Historicising Ancient Slavery, 114
hierarchy, academic Rubenstein (2003), The Culture of the Babylonian Talmud. 89, 90, 91, 92, 93, 94, 97
hierarchy, ajax, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 313, 316
hierarchy, ajax, sophocles, and social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316, 317
hierarchy, alciphron, letters, representation of social König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 254, 255, 256, 257, 258
hierarchy, among stoicism, god, fate and nature? Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 330
hierarchy, among, kourêtes Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 117
hierarchy, among, prytaneion Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 117, 119
hierarchy, and dialectical proficiency Rubenstein (2003), The Culture of the Babylonian Talmud. 41, 46
hierarchy, and justinian, holy men and ecclesiastical Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 198
hierarchy, and lineage Rubenstein (2003), The Culture of the Babylonian Talmud. 81, 84, 89, 90, 91, 92, 93, 94, 97
hierarchy, and shame Rubenstein (2003), The Culture of the Babylonian Talmud. 76
hierarchy, and, social change, divine Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 149, 150
hierarchy, angelic Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 30, 31
hierarchy, antigone, sophocles, and social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316, 317
hierarchy, asiarchy, rank of in ephesian Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 182
hierarchy, associations Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 50, 51, 52, 62, 197, 205, 208, 209, 211, 212, 234, 243
hierarchy, burial, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, calcidius, on plato’s curricular Hoenig (2018), Plato's Timaeus and the Latin Tradition, 178, 179
hierarchy, chorus, the, and social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316
hierarchy, christian inscriptions, ecclesiastical Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 462, 463
hierarchy, churches Levine (2005), The Ancient Synagogue, The First Thousand Years, 341, 516
hierarchy, clerical Huttner (2013), Early Christianity in the Lycus Valley, 213, 214, 221, 274, 275, 282, 313, 328
hierarchy, clothing of holy men and ecclesiastical Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 192
hierarchy, creon, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316, 317
hierarchy, didactic Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 97
hierarchy, divine beings, heavenly Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 115
hierarchy, electra, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, electra, sophocles, and the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, eurydice, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, gender Damm (2018), Religions and Education in Antiquity, 152, 153, 154, 155, 156, 159, 162, 163, 164, 165, 166
hierarchy, godhead, see also attributes Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 69, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 186, 232, 241, 242, 243, 244, 245, 246, 247, 248, 249, 262, 276, 279, 283, 310, 332, 333, 334, 335, 336, 337
hierarchy, gods and goddesses Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 424
hierarchy, haemon, and the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, human-divine, in roman society Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 26, 27
hierarchy, humans, as microcosms of cosmic providential Hoenig (2018), Plato's Timaeus and the Latin Tradition, 14
hierarchy, in academies, rabbinic Rubenstein (2003), The Culture of the Babylonian Talmud. 89, 90, 91, 92, 93, 94, 97
hierarchy, in dreams Rubenstein (2003), The Culture of the Babylonian Talmud. 30
hierarchy, in heaven Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310, 332, 335, 336
hierarchy, in intelligible d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 100
hierarchy, in nature Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37, 72
hierarchy, in parmenides d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 74, 112
hierarchy, in polytheism, general, divine Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 149, 150
hierarchy, in priestly source, p Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 27, 28, 29, 30, 41
hierarchy, in rabbinic study Rubenstein (2003), The Culture of the Babylonian Talmud. 18, 19
hierarchy, in theology d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 144, 146
hierarchy, initiatory Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 163, 222, 241, 242, 354, 356, 357, 362, 371, 383, 384, 385, 400, 452, 453, 454
hierarchy, ismene, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, jocasta, epicaste, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, justice, in plato’s curricular Hoenig (2018), Plato's Timaeus and the Latin Tradition, 17, 178, 179
hierarchy, lineage, yihus, and academic Rubenstein (2003), The Culture of the Babylonian Talmud. 81, 84, 89, 90, 91, 92, 93, 94, 97
hierarchy, maintained by verecundia Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 26
hierarchy, martyr heavenly Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 115
hierarchy, martyr mimetic Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 7, 8
hierarchy, mathematics, within curricular Hoenig (2018), Plato's Timaeus and the Latin Tradition, 17
hierarchy, menelaus, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316
hierarchy, monasticism, and Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 230
hierarchy, oedipus the king, sophocles, and social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316, 317
hierarchy, oedipus, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, of aeons O'Brien (2015), The Demiurge in Ancient Thought, 216
hierarchy, of aristotle, and knowledge Champion (2022), Dorotheus of Gaza and Ascetic Education, 79
hierarchy, of being, scala naturae Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 5, 27, 34
hierarchy, of causes d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 106, 107, 140
hierarchy, of church Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 108, 109, 110, 111, 112, 113, 114, 115, 117
hierarchy, of cosmic nature, cleanthes, level in the Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 73
hierarchy, of cosmic nature, nature, as level in the Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 73
hierarchy, of cosmic nature, tenor, hexis, level in the Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72
hierarchy, of demons Hoenig (2018), Plato's Timaeus and the Latin Tradition, 275
hierarchy, of ethics, and knowledge Champion (2022), Dorotheus of Gaza and Ascetic Education, 79
hierarchy, of fecunditas Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 67, 68, 69, 70, 78, 85
hierarchy, of gods, apuleius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 126, 149, 150
hierarchy, of kinds of matter, hulê, ὕλη‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 63, 72, 154, 156, 157, 158
hierarchy, of language Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 94
hierarchy, of logos/logoi, reason principle, λόγος‎/λόγοι‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 195
hierarchy, of mathematical sciences d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 174
hierarchy, of means Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 164, 168, 186, 200, 210, 213, 217, 218, 219, 231, 264
hierarchy, of neoplatonism, and knowledge Champion (2022), Dorotheus of Gaza and Ascetic Education, 79
hierarchy, of philosophy d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 179
hierarchy, of platonism/plato, and knowledge Champion (2022), Dorotheus of Gaza and Ascetic Education, 79
hierarchy, of sennaar Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 130, 290, 293, 294
hierarchy, of senses Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7, 10, 16, 17, 45, 196, 394
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 136, 235
hierarchy, of social function Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 315, 316, 317
hierarchy, of social function, and women Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 354, 355
hierarchy, of souls d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 123, 135
hierarchy, of virtue Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 367, 368, 369
hierarchy, of virtues Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 81, 123
hierarchy, on law and justice, attrib. archytas, on legal Wolfsdorf (2020), Early Greek Ethics, 474, 475
hierarchy, ontological d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 84, 85, 131, 195, 245, 296
hierarchy, ordines, social Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 8
hierarchy, patriarchs, heavenly Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 131
hierarchy, patrizi on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 309
hierarchy, philoctetes, sophocles, and social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316
hierarchy, pietas, in human-divine Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 26
hierarchy, prophets, heavenly Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 131, 136
hierarchy, providence, and divine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 196
hierarchy, ps.-dionysius on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 293
hierarchy, pseudo-dionysius, celestial Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 605
hierarchy, pseudo-dionysius, ecclesiastical Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 605
hierarchy, religion, and social consequences of gender Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 266, 267, 268, 269, 270, 271, 272, 273, 274
hierarchy, rituals of Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 32
hierarchy, roman, urban Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 28
hierarchy, royalty, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316, 317
hierarchy, schweitzer, quest, heavenly Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 523, 539
hierarchy, seers, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 317
hierarchy, social Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 95
Damm (2018), Religions and Education in Antiquity, 152, 153, 154, 155, 156, 159, 162, 164, 165, 166
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 149, 157, 184, 199, 200, 201, 202, 203, 204, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 241
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 15, 16
hierarchy, tecmessa, in the social Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 316
hierarchy, temples autonomy of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 69
hierarchy, tertullian of carthage Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 62, 63, 64
hierarchy, theatre, and social Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 327
hierarchy, theological d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 146
hierarchy, verecundia, and Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 26
hierarchy, within schools, social Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 239

List of validated texts:
19 validated results for "hierarchy"
1. Hebrew Bible, Genesis, 1.1, 1.21, 1.27, 3.1, 6.2, 6.4, 19.1, 19.24 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Godhead; see also Attributes, Hierarchy • Priestly source (P), hierarchy in • Sennaar, hierarchy of • angelic hierarchy • binaries, as hierarchies • heaven, hierarchy in • hierarchies • hierarchies, binaries as • hierarchies, in rabbinical literature • hierarchy • rabbinic literature, hierarchies in

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310, 337; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 73, 74, 75, 76, 276, 283, 334; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 112; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 27, 28, 30; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 300; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 30

sup>
1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
3.1 וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃
3.1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃
6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃
6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃
6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
19.1 וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃
19.1 וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃
19.24 וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃' ' None		sup>
1.1 In the beginning God created the heaven and the earth.
1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
19.1 And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;
19.24 Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;' ' None
2. Hebrew Bible, Leviticus, 11.29 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Priestly source (P), hierarchy in • binaries, as hierarchies • hierarchies, binaries as • hierarchies, in rabbinical literature • rabbinic literature, hierarchies in • rabbis, hierarchical relationships among

 Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 62; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 30

sup>
11.29 וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃'' None		sup>
11.29 And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,'' None
3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Godhead; see also Attributes, Hierarchy • angelic hierarchy

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 75, 76, 77; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 31
4. Hebrew Bible, Isaiah, 6.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Godhead; see also Attributes, Hierarchy • angelic hierarchy • heavenly hierarchy prophets

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 71, 73; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 136; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 30

sup>
6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃' ' None		sup>
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.' ' None
5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • hierarchy • hierarchy in theology

 Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 272; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 144

509b the similitude of it still further in this way. How? The sun, I presume you will say, not only furnishes to visibles the power of visibility but it also provides for their generation and growth and nurture though it is not itself generation. of course not. In like manner, then, you are to say that the objects of knowledge not only receive from the presence of the good their being known, but their very existence and essence is derived to them from it, though the good itself is not essence but still transcends essence in dignity and surpassing power.'' None
6. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • gods, hierarchy of (Apuleius) • hierarchy

 Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 150; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 272

30b λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ'' None30b none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God.'' None
7. Hebrew Bible, Daniel, 7.9-7.10 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Godhead; see also Attributes, Hierarchy • heavenly hierarchy divine beings • martyr heavenly hierarchy

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 232, 334, 336; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 115

sup>
7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃' ' None		sup>
7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.'' None
8. New Testament, 1 Peter, 3.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • hierarchies, social • hierarchy, gender • hierarchy, social

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 171; Damm (2018), Religions and Education in Antiquity, 155

sup>
3.3 ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος,'' None		sup>
3.3 Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; '' None
9. New Testament, 1 Corinthians, 10.20, 11.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Hierarchy, order • Tertullian of Carthage, hierarchy • hierarchy

 Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 62, 64; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 42; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 20; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 300

sup>
10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
11.3 Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός.'' None		sup>
10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." 11.3 But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God.'" None
10. New Testament, Titus, 1.9, 2.1-2.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • hierarchies, social • hierarchy, gender • hierarchy, social

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 170, 171; Damm (2018), Religions and Education in Antiquity, 153, 154, 155, 156, 166

sup>
1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. 2.2 Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. 2.3 πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.6 τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν· 2.7 περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, 2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,
2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.'' None		sup>
1.9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
2.1 But say the things which fit sound doctrine, 2.2 that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4 that they may train the young women to love their husbands, to love their children, ' "2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. " '2.6 Likewise, exhort the younger men to be sober-minded; 2.7 in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility, ' "2.8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. " '2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting;
2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. '' None
11. New Testament, Matthew, 28.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • heaven, hierarchy in • hierarchy

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 113

sup>
28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,'' None		sup>
28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, '' None
12. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • hierarchies, social • hierarchy, gender • hierarchy, social

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 169; Damm (2018), Religions and Education in Antiquity, 153
13. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • hierarchy, in rabbinic study • rabbis, hierarchical relationships among

 Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 78; Rubenstein (2003), The Culture of the Babylonian Talmud. 19

29b had the leg of the letter heh in the term: “The nation ha’am” (Exodus 13:3), written in his phylacteries, severed by a perforation. He came before his son-in-law Rabbi Abba to clarify the halakha. Rabbi Abba said to him: If there remains in the leg that is attached to the roof of the letter the equivalent of the measure of a small letter, i.e., the letter yod, it is fit. But if not, it is unfit.,The Gemara relates: Rami bar Tamrei, who was the father-in-law of Rami bar Dikkulei, had the leg of the letter vav in the term: “And the Lord slew vayaharog all the firstborn” (Exodus 13:15), written in his phylacteries, severed by a perforation. He came before Rabbi Zeira to clarify the halakha. Rabbi Zeira said to him: Go bring a child who is neither wise nor stupid, but of average intelligence; if he reads the term as “And the Lord slew vayaharog” then it is fit, as despite the perforation the letter is still seen as a vav. But if not, then it is as though the term were: Will be slain yehareg, written without the letter vav, and it is unfit.,§ Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah.,Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akiva’s study hall and did not understand what they were saying. Moses’ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.,Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akiva’s Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akiva’s flesh in a butcher shop bemakkulin, as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.,§ The Gemara continues its discussion of the crowns on letters of the Torah: Rava says: Seven letters require three crowns ziyyunin, and they are the letters shin, ayin, tet, nun, zayin; gimmel and tzadi. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of the letter ḥet and they would suspend the left leg of the letter heh, i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: They would put a hump-like stroke on the roof of the letter ḥet as if to thereby say: The Holy One, Blessed be He, lives ḥai in the heights of the universe. And they would suspend the left leg of the letter heh, as Rabbi Yehuda Nesia asked Rabbi Ami: What is the meaning of that which is written: “Trust in the Lord forever, for in the Lord beYah is God, an everlasting olamim Rock” (Isaiah 26:4)? Rabbi Ami said to him: Anyone who puts their trust in the Holy One, Blessed be He, will have Him as his refuge in this world and in the World-to-Come. This is alluded to in the word “olamim,” which can also mean: Worlds.,Rabbi Yehuda Nesia said to Rabbi Ami: I was not asking about the literal meaning of the verse; this is what poses a difficulty for me: What is different about that which is written: “For in the Lord beYah,” and it is not written: For the Lord Yah?,Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse “For in the Lord beYah is God, an everlasting Rock Tzur olamim” is understood as follows: The term “Tzur olamim” can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with be the letter heh and one with be the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.,When the verse states: “These are the generations of the heaven and of the earth when they were created behibare’am” (Genesis 2:4), do not read it as behibare’am, meaning: When they were created; rather, read it as beheh bera’am, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.,And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter heh is suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.,The Gemara asks: But why not let him enter through that same way that he left? The Gemara answers: That would not be effective, since one requires assistance from Heaven in order to repent, in accordance with the statement of Reish Lakish. As Reish Lakish says: What is the meaning of that which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” (Proverbs 3:34)? Concerning one who comes in order to become pure, he is assisted from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who comes to become impure, he is provided with an opening to do so. The Gemara asks: And what is the reason that the letter heh has a crown on its roof? The Gemara answers: The Holy One, Blessed be He, says: If a sinner returns, repenting for his sin, I tie a crown for him from above.,The Gemara asks: For what reason was the World-to-Come created specifically with the letter yod, the smallest letter in the Hebrew alphabet? The Gemara answers: It is because the righteous of the world are so few. And for what reason is the left side of the top of the letter yod bent downward? It is because the righteous who are in the World-to-Come hang their heads in shame, since the actions of one are not similar to those of another. In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ Rav Yosef says: Rav states these two matters with regard to scrolls, and in each case a statement is taught in a baraita that constitutes a refutation of his ruling. One is that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, but if there are three errors on each and every column then it shall be interred.,And a statement is taught in a baraita that constitutes a refutation of his ruling: A Torah scroll that contains three errors on every column may be corrected, but if there are four errors on every column then it shall be interred. A tanna taught in a baraita: If the Torah scroll contains one complete column with no errors, it saves the entire Torah scroll, and it is permitted to correct the scroll rather than interring it. Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this is the halakha only when the majority of the scroll is written properly and is not full of errors.,Abaye said to Rav Yosef: If that column contained three errors, what is the halakha? Rav Yosef said to him: Since the column itself may be corrected, it enables the correction of the entire scroll. The Gemara adds: And with regard to the halakha that a Torah scroll may not be fixed if it is full of errors, this statement applies when letters are missing and must be added in the space between the lines. But if there were extraneous letters, we have no problem with it, since they can easily be erased. The Gemara asks: What is the reason that a scroll with letters missing may not be corrected? Rav Kahana said: Because it would look speckled if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: Agra, the father-in-law of Rabbi Abba, had many extraneous letters in his scroll. He came before Rabbi Abba to clarify the halakha. Rabbi Abba said to him: We said that one may not correct the scroll only in a case where the letters are missing.'' None
14. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Hierarchy, in the Study Hall • hierarchy, in rabbinic study

 Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 76; Rubenstein (2003), The Culture of the Babylonian Talmud. 18

105b אמר רב יהודה אמר רב זו דברי ר\' מאיר אבל חכמים אומרים אין חליצת קטן כלום:,קטנה שחלצה וכו\': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש,אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה,מאן חכמים רבי יוסי היא דר\' חייא ור\' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים,וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר\' ישמעאל בר\' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו,אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל,אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר\' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי,אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי,אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר\' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה,אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר\' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש,אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא,אמר ר\' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:,חלצה בשנים וכו\': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה,צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי\' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:,מעשה שחלצו כו\': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ,איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה'' None105b Rav Yehuda said that Rav said: This teaching of the mishna with regard to a minor is the statement of Rabbi Meir, who maintains that such a ḥalitza has significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. But the Rabbis say: The ḥalitza of a male minor isn’t significant of anything, as she is permitted to one of the brothers in levirate marriage as one who no ḥalitza was performed at all.,§ It was taught in the mishna: If a female minor performed ḥalitza, she must perform ḥalitza a second time once she becomes an adult, and if she does not, her first ḥalitza is invalid. Rav Yehuda said that Rav said: This is the statement of Rabbi Meir, who said: “Man” is written in the Torah portion about ḥalitza: “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform ḥalitza, and we juxtapose and compare a woman with a man, indicating that the woman must also be an adult at the time of ḥalitza.,But the Rabbis say: “Man” is written in this Torah portion, which indicates that an adult male must perform ḥalitza, but with respect to the woman who removes the shoe, since the term woman is not used to describe her, but rather the more general term yevama is written, as the continuation of the above-mentioned verse says: “To take his yevama” (Deuteronomy 25:9), she may be either an adult or a female minor.,The Gemara asks: Who are these Rabbis who disagree with Rabbi Meir? The Gemara answers: It is Rabbi Yosei, as it seems from this incident: As, Rabbi Ḥiyya and Rabbi Shimon bar Rabbi Yehuda HaNasi were sitting outside the house of study, immersed in Torah learning. One of them began and said: One who prays must direct his gaze downward while praying, as it is stated by God with regard to the Holy Temple: “And My eyes and My heart shall be there perpetually” (I\xa0Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying.,And one of them said he must direct his eyes upward, because it is stated: “Let us lift our hearts with our hands toward God in Heaven” (Lamentations 3:41). In the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They said to him: With prayer, as we are debating the proper posture for prayer. He said to them: My father, Rabbi Yosei, said as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses.,In the meantime, while they were talking, Rabbi Yehuda HaNasi came to the house of study and everyone quickly went to sit in their assigned places. Those who were light-footed hurried and sat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walking slowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place.,Abdon, the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, said to him: Who is that individual stepping over the heads of a sacred people, for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. He said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from Rabbi Yehuda HaNasi. Abdon said to him: But are you fit to learn Torah from Rabbi Yehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?,He said to him: Was Moses fit to learn Torah from the mouth of the Almighty? Rather, it is not necessary that the student be as dignified as his teacher. He said to him: And are you Moses? Rabbi Yishmael said to him: And is your teacher God? Rav Yosef said about this part of the story: Here Rabbi Yehuda HaNasi received his retribution mittarpesei for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? When Rabbi Yishmael spoke to Abdon, he said your teacher, and not my teacher, implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself.,In the meantime, a yevama came before Rabbi, and she was a minor close to the age of maturity who had performed ḥalitza, but it was not clear whether she had already reached the age of maturity necessary to validate her ḥalitza. Rabbi Yehuda HaNasi said to Abdon: Go and check to see if she has already reached maturity. After Abdon left, Rabbi Yishmael said to Rabbi Yehuda HaNasi: My father, Rabbi Yosei, said as follows: “Man” is written in the Torah portion of ḥalitza, but the woman may be either an adult woman or a female minor.,Rabbi Yehuda HaNasi said to Abdon: Come back. You do not need to check, as the Elder, Rabbi Yosei, has already ruled that a minor can perform ḥalitza, and therefore no further examination is required. Abdon was stepping and coming over the heads of the others in order to return to his place. Rabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend, as there is no longer a need for Abdon to examination the woman, how can he step over the heads of a holy people?,Rabbi Yehuda HaNasi said to Abdon: Stand in your place and do not go any further. It was taught: At that moment Abdon was afflicted with leprosy as a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and two of his sons who were recently married drowned, and his two daughters-in-law, who were minors married to those sons, made declarations of refusal and annulled their marriages. Rav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world, for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering.,Rabbi Ami said: From the words of the great man, Rabbi Yosei, let us learn: A female minor performs ḥalitza even as a young child, at age six or seven. Rava said: She may not perform ḥalitza until she reaches the age of vows as an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: And the halakha is: She may not perform ḥalitza until she has two pubic hairs.,It was taught in the mishna: If she performed ḥalitza before two or three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥa the Cobbler validate it. Rav Yosef bar Minyumi said that Rav Naḥman said: The halakha does not follow this pair who validate such a case. The Gemara asks: But didn’t Rav Naḥman already say this same ruling one time before? As Rav Yosef bar Minyumi said that Rav Naḥman said: Ḥalitza must be conducted before three people, indicating that there must be no fewer than three valid judges.,The Gemara answers: Both are necessary, for if only the first one, stating that ḥalitza must be before three judges, were stated, I would say: This applies ab initio, but after the fact even two is acceptable. Therefore, he teaches us that the halakha does not follow this pair of Sages, and her ḥalitza before two people is invalid even after the fact. And vice versa: If he would have told us only that the halakha does not follow this pair, but rather the first tanna, I would say that it is valid if performed before three people only after the fact, but they must require five people ab initio, in accordance with Rabbi Yehuda’s opinion. Therefore it is necessary to say both of these statements.,§ A story is told in the mishna about an incident in which a couple once performed ḥalitza between themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: How can we know what happened between him and her? There was no testimony to confirm it, and how can we be certain that the ḥalitza was done properly to validate it? Rav Yehuda said that Shmuel said: And the ḥalitza was validated because there were witnesses who saw them from outside the prison, who testified that the ḥalitza was performed properly.,A dilemma was raised before the students in the house of study with regard to the incident recorded in the mishna in which a private ḥalitza performed in a prison was validated: Did the incident in which they performed ḥalitza between him and her privately actually take place outside in a different locale, and the reference to prison is that the case came before Rabbi Akiva when he was confined in prison? Or, perhaps the incident when they performed ḥalitza between him and her took place in prison, and then this case came before Rabbi Akiva? Rav Yehuda said that Rav said: The ḥalitza incident took place in prison, and also the case came to Rabbi Akiva when he was in prison.'' None
15. Diogenes Laertius, Lives of The Philosophers, 7.88 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Hierarchy • nature, hierarchy in

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 98

sup>
7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.'' None
16. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • hierarchy of being, • virtue, hierarchy of

 Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 367, 368, 369; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 39, 41, 46

n
a
n
17. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • hierarchy of being, • virtue, hierarchy of

 Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 368; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 6
18. None, None, nan (4th cent. CE - 9th cent. CE)
 Tagged with subjects: • Godhead; see also Attributes, Hierarchy • Social Hierarchy

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 207; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 262
19. None, None, nan
 Tagged with subjects: • Hierarchy • hierarchy in Parmenides • hierarchy of being,

 Found in books: Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 99; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 47, 49; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 112



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

For a list of book indices included, see here.