1. Hebrew Bible, Deuteronomy, 7.2, 7.21, 14.22-14.29, 18.19, 26.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness legislation (h) •holiness legislation, on tithing Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161, 198; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 177| 7.2. "וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃", 7.2. "וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃", 7.21. "לֹא תַעֲרֹץ מִפְּנֵיהֶם כִּי־יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ אֵל גָּדוֹל וְנוֹרָא׃", 14.22. "עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃", 14.23. "וְאָכַלְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ לְמַעַן תִּלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ כָּל־הַיָּמִים׃", 14.24. "וְכִי־יִרְבֶּה מִמְּךָ הַדֶּרֶךְ כִּי לֹא תוּכַל שְׂאֵתוֹ כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃", 14.25. "וְנָתַתָּה בַּכָּסֶף וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃", 14.26. "וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃", 14.27. "וְהַלֵּוִי אֲשֶׁר־בִּשְׁעָרֶיךָ לֹא תַעַזְבֶנּוּ כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ׃", 14.28. "מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַהִוא וְהִנַּחְתָּ בִּשְׁעָרֶיךָ׃", 14.29. "וּבָא הַלֵּוִי כִּי אֵין־לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ וְאָכְלוּ וְשָׂבֵעוּ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֵׂה יָדְךָ אֲשֶׁר תַּעֲשֶׂה׃", 18.19. "וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃", 26.12. "כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃", | 7.2. "and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;", 7.21. "Thou shalt not be affrighted at them; for the LORD thy God is in the midst of thee, a God great and awful.", 14.22. "Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year.", 14.23. "And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always.", 14.24. "And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee;", 14.25. "then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose.", 14.26. "And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household.", 14.27. "And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee.", 14.28. "At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates.", 14.29. "And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest.", 18.19. "And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.", 26.12. "When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,", |
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2. Hebrew Bible, Exodus, 19.6, 22.30, 28.43-28.45 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness legislation (h) •holiness legislation (h), notion of holiness Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 198, 259| 19.6. "וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃", 28.43. "וְהָיוּ עַל־אַהֲרֹן וְעַל־בָּנָיו בְּבֹאָם אֶל־אֹהֶל מוֹעֵד אוֹ בְגִשְׁתָּם אֶל־הַמִּזְבֵּחַ לְשָׁרֵת בַּקֹּדֶשׁ וְלֹא־יִשְׂאוּ עָוֺן וָמֵתוּ חֻקַּת עוֹלָם לוֹ וּלְזַרְעוֹ אַחֲרָיו׃", | 19.6. "and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’", 22.30. "And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.", 28.43. "And they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die; it shall be a statute for ever unto him and unto his seed after him.", |
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3. Hebrew Bible, Genesis, 4.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161 | 4.10. "And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.", |
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4. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78| 25.47. "וְכִי תַשִּׂיג יַד גֵּר וְתוֹשָׁב עִמָּךְ וּמָךְ אָחִיךָ עִמּוֹ וְנִמְכַּר לְגֵר תּוֹשָׁב עִמָּךְ אוֹ לְעֵקֶר מִשְׁפַּחַת גֵּר׃", | 25.47. "And if a stranger who is a settler with thee be waxen rich, and thy brother be waxen poor beside him, and sell himself unto the stranger who is a settler with thee, or to the offshoot of a stranger’s family,", |
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5. Hebrew Bible, Numbers, 5.1-5.4, 5.6, 11.13, 11.19-11.20, 11.38-11.40, 18.21-18.32, 31.33-31.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holiness legislation (h) •holiness legislation (h), notion of holiness •holiness legislation, on tithing Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 50, 146, 161, 168, 184, 187, 258; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 178| 5.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 5.1. "וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה׃", 5.2. "וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃", 5.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃", 5.3. "מִזָּכָר עַד־נְקֵבָה תְּשַׁלֵּחוּ אֶל־מִחוּץ לַמַּחֲנֶה תְּשַׁלְּחוּם וְלֹא יְטַמְּאוּ אֶת־מַחֲנֵיהֶם אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָם׃", 5.3. "אוֹ אִישׁ אֲשֶׁר תַּעֲבֹר עָלָיו רוּחַ קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהֶעֱמִיד אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וְעָשָׂה לָהּ הַכֹּהֵן אֵת כָּל־הַתּוֹרָה הַזֹּאת׃", 5.4. "וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיְשַׁלְּחוּ אוֹתָם אֶל־מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃", 5.6. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכָּל־חַטֹּאת הָאָדָם לִמְעֹל מַעַל בַּיהוָה וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא׃", 11.13. "מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃", 11.19. "לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃", 18.21. "וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃", 18.22. "וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃", 18.23. "וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.24. "כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃", 18.25. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 18.26. "וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃", 18.27. "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃", 18.28. "כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃", 18.29. "מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃", 18.31. "וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃", 18.32. "וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃", 31.33. "וּבָקָר שְׁנַיִם וְשִׁבְעִים אָלֶף׃", 31.34. "וַחֲמֹרִים אֶחָד וְשִׁשִּׁים אָלֶף׃", 31.35. "וְנֶפֶשׁ אָדָם מִן־הַנָּשִׁים אֲשֶׁר לֹא־יָדְעוּ מִשְׁכַּב זָכָר כָּל־נֶפֶשׁ שְׁנַיִם וּשְׁלֹשִׁים אָלֶף׃", | 5.1. "And the LORD spoke unto Moses, saying:", 5.2. "’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;", 5.3. "both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.’", 5.4. "And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel.", 5.6. "Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;", 11.13. "Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.", 11.19. "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;", 11.20. "but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’", 18.21. "And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.", 18.22. "And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die.", 18.23. "But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.", 18.24. "For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’", 18.25. "And the LORD spoke unto Moses, saying:", 18.26. "’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe.", 18.27. "And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press.", 18.28. "Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.", 18.29. "Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it.", 18.30. "Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press.", 18.31. "And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting.", 18.32. "And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’", 31.33. "and threescore and twelve thousand beeves,", 31.34. "and threescore and one thousand asses,", 31.35. "and thirty and two thousand persons in all, of the women that had not known man by lying with him.", |
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6. Hebrew Bible, Joshua, 7.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161 | 7.20. "And Achan answered Joshua, and said: ‘of a truth I have sinned against the LORD, the God of Israel, and thus and thus have I done.", |
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7. Hebrew Bible, 1 Samuel, 20.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161| 20.28. "וַיַּעַן יְהוֹנָתָן אֶת־שָׁאוּל נִשְׁאֹל נִשְׁאַל דָּוִד מֵעִמָּדִי עַד־בֵּית לָחֶם׃", | 20.28. "And Yehonatan answered Sha᾽ul, David earnestly asked leave of me to go to Bet-leĥem:", |
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8. Hebrew Bible, Jeremiah, 7.30-7.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 184| 7.31. "וּבָנוּ בָּמוֹת הַתֹּפֶת אֲשֶׁר בְּגֵיא בֶן־הִנֹּם לִשְׂרֹף אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם בָּאֵשׁ אֲשֶׁר לֹא צִוִּיתִי וְלֹא עָלְתָה עַל־לִבִּי׃", | 7.30. "For the children of Judah have done that which is evil in My sight, saith the LORD; they have set their detestable things in the house whereon My name is called, to defile it.", 7.31. "And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded not, neither came it into My mind.", |
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9. Hebrew Bible, Ezra, 4.13, 7.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 79| 4.13. "כְּעַן יְדִיעַ לֶהֱוֵא לְמַלְכָּא דִּי הֵן קִרְיְתָא דָךְ תִּתְבְּנֵא וְשׁוּרַיָּה יִשְׁתַּכְלְלוּן מִנְדָּה־בְלוֹ וַהֲלָךְ לָא יִנְתְּנוּן וְאַפְּתֹם מַלְכִים תְּהַנְזִק׃", 7.24. "וּלְכֹם מְהוֹדְעִין דִּי כָל־כָּהֲנַיָּא וְלֵוָיֵא זַמָּרַיָּא תָרָעַיָּא נְתִינַיָּא וּפָלְחֵי בֵּית אֱלָהָא דְנָה מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִרְמֵא עֲלֵיהֹם׃", | 4.13. "Be it known now unto the king, that, if this city be builded, and the walls finished, they will not pay tribute, impost, or toll, and so thou wilt endamage the revenue of the kings.", 7.24. "Also we announce to you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, impost, or toll, upon them.", |
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10. Hebrew Bible, Nehemiah, 5.4-5.5, 5.7-5.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 79| 5.4. "וְיֵשׁ אֲשֶׁר אֹמְרִים לָוִינוּ כֶסֶף לְמִדַּת הַמֶּלֶךְ שְׂדֹתֵינוּ וּכְרָמֵינוּ׃", 5.5. "וְעַתָּה כִּבְשַׂר אַחֵינוּ בְּשָׂרֵנוּ כִּבְנֵיהֶם בָּנֵינוּ וְהִנֵּה אֲנַחְנוּ כֹבְשִׁים אֶת־בָּנֵינוּ וְאֶת־בְּנֹתֵינוּ לַעֲבָדִים וְיֵשׁ מִבְּנֹתֵינוּ נִכְבָּשׁוֹת וְאֵין לְאֵל יָדֵנוּ וּשְׂדֹתֵינוּ וּכְרָמֵינוּ לַאֲחֵרִים׃", 5.7. "וַיִּמָּלֵךְ לִבִּי עָלַי וָאָרִיבָה אֶת־הַחֹרִים וְאֶת־הַסְּגָנִים וָאֹמְרָה לָהֶם מַשָּׁא אִישׁ־בְּאָחִיו אַתֶּם נשאים [נֹשִׁים] וָאֶתֵּן עֲלֵיהֶם קְהִלָּה גְדוֹלָה׃", 5.8. "וָאֹמְרָה לָהֶם אֲנַחְנוּ קָנִינוּ אֶת־אַחֵינוּ הַיְּהוּדִים הַנִּמְכָּרִים לַגּוֹיִם כְּדֵי בָנוּ וְגַם־אַתֶּם תִּמְכְּרוּ אֶת־אֲחֵיכֶם וְנִמְכְּרוּ־לָנוּ וַיַּחֲרִישׁוּ וְלֹא מָצְאוּ דָּבָר׃", 5.9. "ויאמר [וָאוֹמַר] לֹא־טוֹב הַדָּבָר אֲשֶׁר־אַתֶּם עֹשִׂים הֲלוֹא בְּיִרְאַת אֱלֹהֵינוּ תֵּלֵכוּ מֵחֶרְפַּת הַגּוֹיִם אוֹיְבֵינוּ׃", 5.11. "הָשִׁיבוּ נָא לָהֶם כְּהַיּוֹם שְׂדֹתֵיהֶם כַּרְמֵיהֶם זֵיתֵיהֶם וּבָתֵּיהֶם וּמְאַת הַכֶּסֶף וְהַדָּגָן הַתִּירוֹשׁ וְהַיִּצְהָר אֲשֶׁר אַתֶּם נֹשִׁים בָּהֶם׃", 5.12. "וַיֹּאמְרוּ נָשִׁיב וּמֵהֶם לֹא נְבַקֵּשׁ כֵּן נַעֲשֶׂה כַּאֲשֶׁר אַתָּה אוֹמֵר וָאֶקְרָא אֶת־הַכֹּהֲנִים וָאַשְׁבִּיעֵם לַעֲשׂוֹת כַּדָּבָר הַזֶּה׃", | 5.4. "There were also that said: ‘We have borrowed money for the king’s tribute upon our fields and our vineyards.", 5.5. "Yet now our flesh is as the flesh of our brethren, our children as their children; and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage already; neither is it in our power to help it; for other men have our fields and our vineyards.’", 5.7. "Then I consulted with myself, and contended with the nobles and the rulers, and said unto them: ‘Ye lend upon pledge, every one to his brother.’ And I held a great assembly against them.", 5.8. "And I said unto them: ‘We after our ability have redeemed our brethren the Jews, that sold themselves unto the heathen; and would ye nevertheless sell your brethren, and should they sell themselves unto us?’ Then held they their peace, and found never a word.", 5.9. "Also I said: ‘The thing that ye do is not good; ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies?", 5.10. "And I likewise, my brethren and my servants, have lent them money and corn. I pray you, let us leave off this exaction.", 5.11. "Restore, I pray you, to them, even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundred pieces of silver, and the corn, the wine, and the oil, that ye exact of them.’", 5.12. "Then said they: ‘We will restore them, and will require nothing of them; so will we do, even as thou sayest.’ Then I called the priests, and took an oath of them, that they should do according to this promise.", |
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| 11. Ezekiel The Tragedian, Exagoge, 20.31, 22.10, 22.38-22.39, 24.7-24.8, 29.40-29.48, 44.31 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •holiness legislation (h) •holiness legislation (h), notion of holiness Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161, 184, 198, 218, 260 |
12. Septuagint, Judith, 4.1 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78 | 4.1. By this time the people of Israel living in Judea heard of everything that Holofernes, the general of Nebuchadnezzar the king of the Assyrians, had done to the nations, and how he had plundered and destroyed all their temples; |
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13. New Testament, John, 10.12-10.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78| 10.12. ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει, — καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει,— 10.13. ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων. | 10.12. He who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and scatters them. 10.13. The hired hand flees because he is a hired hand, and doesn't care for the sheep. |
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| 14. Mishnah, Shabbat, 6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 218 |
15. Josephus Flavius, Jewish War, 4.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78 | 4.48. For myself, I will endeavor, as I have now done, to go first before you against your enemies in every engagement, and to be the last that retires from it.” |
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16. Josephus Flavius, Jewish Antiquities, 8.58, 15.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78 | 8.58. So the friendship between Hiram and Solomon hereby increased more and more; and they swore to continue it for ever. And the king appointed a tribute to be laid on all the people, of thirty thousand laborers, whose work he rendered easy to them by prudently dividing it among them; for he made ten thousand cut timber in Mount Lebanon for one month; and then to come home, and rest two months, until the time when the other twenty thousand had finished their task at the appointed time; 15.39. 1. So king Herod immediately took the high priesthood away from Aelus, who, as we said before, was not of this country, but one of those Jews that had been carried captive beyond Euphrates; for there were not a few ten thousands of this people that had been carried captives, and dwelt about Babylonia, |
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17. New Testament, Mark, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78| 1.2. Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· | 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. |
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18. New Testament, Luke, 15.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holiness legislation Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 78| 15.17. εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη Πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι· | 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! |
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| 19. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 168 |
20. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holiness legislation (h), contradicting priestly source (p) •priestly source (p), contradicting holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 229| 31a. גידפי דמיפרמי,והא בעי כסוי וכי תימא דמכסו ליה והאמר רבי זירא אמר רב השוחט צריך שיתן עפר למטה ועפר למעלה שנאמר (ויקרא יז, יג) וכסהו בעפר עפר לא נאמר אלא בעפר מלמד שהשוחט צריך שיתן עפר למטה ועפר למעלה,דמזמין ליה לעפר דכולה פתקא:,היה שוחט והתיז [וכו']: אמר רבי זירא מלא צואר וחוץ לצואר,איבעיא להו מלא צואר וחוץ לצואר כמלא צואר דהוו לה תרי צוארי או דלמא מלא צואר וחוץ לצואר משהו,תא שמע היה שוחט והתיז שני ראשין בבת אחת אם יש לסכין מלא צואר אחד כשר מאי מלא צואר אחד אילימא מלא צואר אחד ותו לא השתא בבהמה אחת בעינן מלא צואר וחוץ לצואר בשתי בהמות סגי להו כמלא צואר אחד אלא פשיטא מלא צואר חוץ לשני צוארין,ש"מ מלא צואר חוץ לצואר ש"מ:,בד"א בזמן שהוליך ולא הביא וכו': אמר רב מנשה באיזמל שאין לו קרנים,אמר ליה רב אחא בריה דרב אויא לרב מנשה מחטא מאי אמר ליה מחטא מבזע בזע,מחטא דאושכפי מאי אמר ליה תנינא אפילו כל שהוא מאי לאו מחטא דאושכפי לא איזמל איזמל בהדיא קתני לה פרושי קא מפרש מאי כל שהו איזמל,ה"נ מסתברא דאי ס"ד מחטא דאושכפי השתא מחטא דאושכפי שריא איזמל מיבעיא איזמל אצטריכא ליה ס"ד אמינא ליגזר איזמל שאין לו קרנים אטו איזמל שיש לו קרנים קא משמע לן:, big strongמתני׳ /strong /big נפלה סכין ושחטה אע"פ ששחטה כדרכה פסולה שנאמר (דברים כז, ז) וזבחת ואכלת מה שאתה זובח אתה אוכל:, big strongגמ׳ /strong /big טעמא דנפלה הא הפילה הוא כשרה ואע"ג דלא מיכוין,מאן תנא דלא בעינן כוונה לשחיטה אמר רבא ר' נתן היא דתני אושעיא זעירא דמן חבריא זרק סכין לנועצה בכותל והלכה ושחטה כדרכה ר' נתן מכשיר וחכמים פוסלים הוא תני לה והוא אמר לה הלכה כר' נתן,והא אמרה רבא חדא זימנא דתנן וכולן ששחטו ואחרים רואין אותן שחיטתן כשרה ואמרינן מאן תנא דלא בעי כוונה לשחיטה ואמר רבא רבי נתן היא,צריכא דאי אשמועינן התם משום דקא מיכוין לשום חתיכה בעולם אבל הכא דלא קא מיכוין אימא לא,ואי אשמעינן הכא משום דקאתי מכח בן דעת אבל התם דלא קאתי מכח בן דעת אימא לא צריכא:,אתמר נדה שנאנסה וטבלה אמר רב יהודה אמר רב טהורה לביתה ואסורה לאכול בתרומה ור' יוחנן אמר אף לביתה לא טהרה,א"ל רבא לר"נ לרב דאמר טהורה לביתה ואסורה לאכול בתרומה עון כרת הותרה איסור מיתה מיבעיא,אמר ליה בעלה חולין הוא וחולין לא בעי כוונה ומנא תימרא דתנן גל שנתלש ובו ארבעים סאה ונפל על האדם ועל הכלים טהורין מאי לאו אדם דומיא דכלים מה כלים דלא מיכווני אף אדם נמי לא בעי כוונה,ממאי דלמא ביושב ומצפה עסקינן אימתי יתלש הגל | 31a. b that the feathers /b at the front of the neck were b unraveled /b by the arrow, a clear indication that slaughter was performed from the front of the neck.,The Gemara notes another difficulty encountered in the slaughter of a flying bird with an arrow. b But doesn’t /b the bird’s blood b require covering /b with earth? b And if you would say that /b Rabbi Yona bar Taḥlifa b covers /b the blood, b but doesn’t Rabbi Zeira say /b that b Rav says: /b In fulfilling the mitzva of covering the blood, b one who slaughters /b an undomesticated animal or bird b must place earth beneath /b the blood b and earth above /b it, b as it is stated: /b “He shall spill its blood, b and cover it in earth” /b (Leviticus 17:13). b It is not stated: /b Cover it with b earth, but rather “in earth /b .” This b teaches that one who slaughters must place earth beneath /b the blood b and earth above /b the blood, so that the blood will be within the earth.,The Gemara answers b that /b Rabbi Yona bar Taḥlifa would b designate for himself /b the b earth of the entire valley [ i patka /i ] /b before shooting the arrow. That earth would serve as the layer of earth beneath the blood and he would proceed to cover the blood with another layer of earth.,§ The mishna teaches: In a case where b one was /b in the process of b slaughtering /b the animal in the standard manner b and he decapitated /b the animal in one motion, if the length of the knife is equivalent to the breadth of the animal’s entire neck, the slaughter is valid. b Rabbi Zeira says: /b The knife must be equivalent to b the /b breadth of the animal’s b entire neck and /b extend b beyond the neck. /b , b A dilemma was raised before /b the Sages: Did Rabbi Zeira mean: Equivalent to the breadth of the animal’s b entire neck and /b extend b beyond the neck /b by an amount equivalent to the breadth of the b entire neck, /b in which case the length of the knife b would /b equal the breadth of b two necks? Or perhaps /b he meant: Equivalent to the breadth of the b entire neck and beyond the neck /b by b any amount? /b ,The Gemara suggests: b Come /b and b hear /b proof to resolve the dilemma from the continuation of the mishna: If b one was /b in the process of b slaughtering /b two animals simultaneously, b and he decapitated two heads in one /b motion, b if /b the length b of the knife /b is equivalent to the breadth of b an entire neck /b of b one /b of the animals the slaughter is b valid. /b The Gemara asks: b What /b is the meaning of the phrase: The breadth of b an entire neck /b of b one /b of the animals? b If we say /b that it means the breadth of b one entire neck and nothing more, /b that is difficult. b Now, /b for the slaughter b of one animal, we require /b that the knife be equivalent to the breadth of the animal’s b entire neck and /b extend b beyond the neck; /b for the slaughter b of two animals, /b is it possible that a knife whose length is equivalent to the breadth of b one /b animal’s b entire neck would be sufficient? Rather, /b it is b obvious /b that it means that the length of the knife must be equivalent to the breadth of b one entire neck beyond the /b breadth of b two necks. /b ,The Gemara suggests: b Learn from /b the mishna that Rabbi Zeira means that the length of the knife must be equivalent to the breadth of the animal’s entire neck and extend b beyond the neck /b by the breadth of the b entire neck. /b The Gemara concludes: Indeed, b learn from it /b that this was Rabbi Zeira’s intent.,§ The mishna continues: b In what /b case b is this statement said? /b It is b when one drew /b the knife b back and did not draw /b it b forth, /b or drew it forth and did not draw it back. But if he drew it back and forth, even if the knife was of any length, even if he slaughtered with a scalpel, the slaughter is valid. b Rav Menashe said: /b This is the i halakha /i b in /b the case of b a scalpel that does not have protrusions /b from the sides. If there are protrusions, since the scalpel is short, there is concern that the corners may perforate the i simanim /i or enter between the i simanim /i and invalidate the slaughter., b Rav Aḥa, son of Rav Avya, said to Rav Menashe: What /b is the i halakha /i with regard to slaughter with b a needle? /b Rav Menashe b said to him: A needle pierces /b the i simanim /i , as it perforates the neck instead of cutting it.,Rav Aḥa then asked Rav Menashe: b What is /b the i halakha /i with regard to slaughtering with b a cobbler’s needle, /b which is flat and has sharp sides? Rav Menashe b said to him: We /b already b learn /b in the mishna: b Even /b if the knife was of b any length, /b the slaughter is valid. b What, is it not /b referring to slaughter with b a cobbler’s needle? /b The Gemara responds: b No. /b The reference is to slaughtering with b a scalpel, /b which is larger than a cobbler’s needle. The Gemara objects: The i tanna /i b teaches /b the case of b a scalpel explicitly /b in the mishna. Therefore, the phrase in the mishna: A knife of any length, must be referring to an item smaller than a scalpel. The Gemara explains: The subsequent mention of the scalpel b is explaining /b the phrase: Even if the knife was of any length. b What is /b the knife of b any length /b with which slaughter is valid? It is b a scalpel. /b , b This too stands to reason, as, if it enters your mind /b that the phrase: A knife of any length, is referring to b a cobbler’s needle, now /b that it is b permitted /b to slaughter with b a cobbler’s needle, is /b it b necessary /b for the i tanna /i to teach that it is permitted to slaughter with b a scalpel, /b which is larger than a cobbler’s needle? The Gemara rejects that reasoning: It b is necessary /b for the mishna to teach both the case of a cobbler’s needle and the case of b a scalpel, /b as it could b enter your mind to say /b that it is prohibited to slaughter with a scalpel even though it is permitted to slaughter with a cobbler’s needle. The reasoning for this distinction would be: b Let /b the Sages b issue a decree /b prohibiting the use of b a scalpel with no protrusions due to /b the prohibition against using b a scalpel with protrusions. /b Therefore, the i tanna /i b teaches us /b that there is no decree and it is permitted to slaughter with a scalpel that has no protrusions., strong MISHNA: /strong If b a knife fell and slaughtered /b an animal, b although /b the knife b slaughtered /b the animal b in the standard manner, /b the slaughter is b not valid, as it is stated: “And you shall slaughter…and you shall eat” /b (Deuteronomy 27:7), from which it is derived: b That which you slaughter you may eat, /b and that which was slaughtered on its own, you may not eat., strong GEMARA: /strong The mishna teaches that if a knife fell and slaughtered an animal the slaughter is not valid. The Gemara notes: b The reason /b the slaughter is not valid is b that /b the knife b fell. But /b by inference, if b one dropped /b the knife the slaughter is b valid, and /b that is the i halakha /i b even though /b when dropping the knife he b did not intend /b to slaughter the animal.,The Gemara asks: b Who is the i tanna /i /b who holds b that we do not require intent for slaughter? Rava said: /b It b is Rabbi Natan, as Oshaya, the youngest of the company /b of Sages, b taught /b a i baraita /i : If b one threw a knife to embed it in the wall and /b in the course of its flight the knife b went and slaughtered /b an animal b in its /b proper b manner, Rabbi Natan deems /b the slaughter b valid and the Rabbis deem /b the slaughter b not valid. /b Oshaya b teaches /b the i baraita /i b and he says /b about b it: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Natan /b that there is no need for intent to perform a valid act of slaughter.,The Gemara asks: b But didn’t Rava /b already b say it one time /b that the mishna is in accordance with the opinion of Rabbi Natan? b As we learned /b in a mishna (2a): b And /b with regard to b any of them, /b a deaf-mute, an imbecile, or a minor, b who slaughtered /b an animal b and others see /b and supervise b them, their slaughter is valid /b even though they are incapable of intent. b And we said: Who is the i tanna /i /b who holds b that we do not require intent for slaughter? And Rava said: /b It b is Rabbi Natan. /b ,The Gemara answers: Both statements b are necessary. As had /b Rava b taught us /b his statement b there /b with regard to a deaf-mute, an imbecile, and a minor, one would have thought that the slaughter is valid b due to /b the fact b that /b although the individual lacks intent to slaughter the animal, b he intends /b his action b for the sake of cutting in general. But here, /b with regard to throwing a knife at the wall, b where he does not intend /b to cut at all, b say no, /b the slaughter is not valid., b And had /b Rava b taught us /b his statement b here /b with regard to throwing the knife, one would have thought that the slaughter is valid is b due to /b the fact b that /b it b comes due to /b the action b of a mentally competent person. But there, /b with regard to slaughter by a deaf-mute, an imbecile, or a minor, b where /b the slaughter b does not come due to /b the action b of a mentally competent person, say /b that the slaughter is b not /b valid. Therefore, it is b necessary /b for Rava to teach both cases.,§ The mishna is now cited as proof in an amoraic dispute. b It was stated: /b With regard to b a menstruating woman who, /b after the menstrual flow ended, b was compelled /b against her will b and immersed /b in a ritual bath, b Rav Yehuda says /b that b Rav says: She is ritually pure vis-à-vis her house, /b i.e., it is permitted for her to engage in intercourse with her husband, b but it is prohibited for her to partake of i teruma /i /b because the immersion is not considered valid for that purpose. b And Rabbi Yoḥa says: She was not purified even vis-à-vis her house. /b , b Rava said to Rav Naḥman: According to /b the opinion of b Rav, who says /b that b she is ritually pure vis-à-vis her house but it is prohibited for her to partake of i teruma /i , /b it is difficult. With regard to b a transgression /b punishable b by i karet /i , /b i.e., intercourse with a menstruating woman, b she was rendered permitted /b by immersion against her will; with regard to partaking of i teruma /i , b a prohibition /b punishable by b death /b at the hand of Heaven, which is a lesser punishment, b is /b it b necessary /b to say that it is permitted for her through immersion against her will? Why then does Rav deem it prohibited for her to partake of i teruma /i ?,Rav Naḥman b said to him: /b The halakhic status of b her husband is non-sacred, and non-sacred /b items b do not require intent /b for purification. b And from where do you say /b so? It is b as we learned /b in a mishna ( i Mikvaot /i 5:6): In the case of b a wave that was detached /b from the sea, b and in it /b were b forty i se’a /i /b of water, b and /b that wave b fell on /b an impure b person or on /b impure b vessels, they are ritually pure. What, is it not /b that b a person /b is b similar to vessels? Just as vessels do not intend /b to be purified and they are purified by the wave, b so too, a person does not require intent /b in order to be purified.,The Gemara rejects that proof: b From where /b is there proof that this is the meaning of the mishna? b Perhaps we are dealing with /b the case of one who b sits /b near the water b and waits /b to determine b when the wave will be detached, /b which is tantamount to having intent to immerse, |
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| 21. Maximus The Confessor, Quaestiones Ad Thalassium , 2267 (6th cent. CE - 7th cent. CE) Tagged with subjects: •holiness legislation, on tithing Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 178 |
| 23. Anon., Pesiqta De Rav Kahana, 4.7 Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 168 |
| 24. Ezekiel, Job, 16.18 Tagged with subjects: •holiness legislation (h) Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 161 |
