The Ancient Mediterranean Religions Index Database

Results for
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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.

All subjects (including unvalidated):

subject	book bibliographic info
export/import	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 10
import, ephesos, grain	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 404
import, foreign	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 23
import, of grain tacitus, on the britons, on the	Isaac (2004), The invention of racism in classical antiquity, 361
import, of jesus christ, identity of universal	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 180
import, of monkeys	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 224
import, policies, ancient	Parkins and Smith (1998), Trade, Traders and the Ancient City, 236
import/export, dues, procurator portorii, of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 293
import/export, of book	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 272
importance, accorded by babylonian rabbis to, temple, the	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16
importance, accorded to support for sages, non-rabbinic jews	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 49, 50
importance, and reputation, democritus	Wolfsdorf (2020), Early Greek Ethics, 211, 212, 213, 238, 487
importance, attributions, of in rabbinic culture	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 60, 61, 62, 67, 70, 210
importance, blessings, symbolic	Satlow (2013), The Gift in Antiquity, 37
importance, circumcision blood, first works attesting	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 440
importance, event	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 587
importance, for all, torah, study of concept of	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 46, 47
importance, for arnobius polemics, augustine	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 324
importance, for demonstration, krisis	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 214, 215
importance, for invention of extended deductive argumentation of hodos	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 218, 275, 276
importance, for panhellenic standing, akhaia, akhaians, epic, also atreids	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 174, 175, 176, 177, 185, 186, 209, 221, 319, 386, 387
importance, for understanding singledom, adolescence	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 294, 307, 308
importance, grain supply, athenian	Parkins and Smith (1998), Trade, Traders and the Ancient City, 125, 229
importance, in antisthenes, knowledge	Wolfsdorf (2020), Early Greek Ethics, 328, 342, 343, 344, 347, 357
importance, in athens, athena	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 149, 329
importance, in magna graecia, southern italy, and sicily, hera’s	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 45
importance, in roman culture, nature	Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 109, 110, 118, 119, 171
importance, in roman society, ancestry	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 181, 182, 186, 187
importance, jerusalem, of as viewed by josephus	Feldman (2006), Judaism and Hellenism Reconsidered, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693
importance, joppa, of as seaport	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 43, 172
importance, of action	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 106, 195, 203, 207, 209, 210
importance, of agriculture, economic	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 43, 46
importance, of alexandria	Feldman (2006), Judaism and Hellenism Reconsidered, 58, 59
importance, of altar	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 113
importance, of amphiareion, localised	Wilding (2022), Reinventing the Amphiareion at Oropos, 4, 6, 81, 125, 133, 136, 250, 252, 262
importance, of ancestral genealogy, family ideology	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 74, 75
importance, of anonymus iamblichi	Wolfsdorf (2020), Early Greek Ethics, 290
importance, of antipater, nicolaus of damascus, emphasizing	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 38
importance, of aqedah	Feldman (2006), Judaism and Hellenism Reconsidered, 255, 256
importance, of children	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 19, 22
importance, of children, nomen, pecunia, and sacra	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 118
importance, of children, partible	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 15
importance, of children, remarriage and	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 15
importance, of clarity about what is upto us, epictetus, stoic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 214
importance, of court-made law	Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 32, 56, 58, 61, 63, 64, 65
importance, of doxa, reputations	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 377
importance, of education assigned by, moses	Feldman (2006), Judaism and Hellenism Reconsidered, 542
importance, of educational curriculum	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 86
importance, of evidence for religion, arnobius	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 294
importance, of exercising own, judgement	Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 2, 4, 220
importance, of extension	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 117
importance, of external sources to understanding, talmud, babylonian	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 104, 105, 107, 186
importance, of for jewish culture, jerusalem, second temple of	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 48
importance, of for jewish history, alexander the great	Feldman (2006), Judaism and Hellenism Reconsidered, 58
importance, of for simplicius, alexander of aphrodisias	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 121, 122, 126
importance, of for simplicius, eudemus	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 121, 122, 123
importance, of for simplicius, porphyry	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 121, 122
importance, of for simplicius, theophrastus	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 121, 126
importance, of fresh water, asklepieia	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 162, 163
importance, of genre, genre	Crabb (2020), Luke/Acts and the End of History, 21, 23, 31, 103
importance, of gods, efficacy	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 12
importance, of gymnasiarchs	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 324, 325
importance, of hearing	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 102
importance, of hodos for development of demonstration	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 281
importance, of hodos for invention of extended deductive argumentation	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 260, 275, 276
importance, of hypomnêmata, see commentaryer	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 267
importance, of in editing inscriptions, autopsy	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 5, 7, 24, 30, 70, 81
importance, of in roman literature, book, and	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 199
importance, of materiality	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 20, 22
importance, of maternal line, family, imperial	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 216, 217, 218, 225, 232
importance, of name, single and varied, of isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 155
importance, of nomos, athens, political	Wolfsdorf (2020), Early Greek Ethics, 158, 165
importance, of place	Nasrallah (2019), Archaeology and the Letters of Paul, 6
importance, of place to, ritual	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 50, 51, 52, 55
importance, of rearrangment of material, diodorus siculus, like josephus, notes	Feldman (2006), Judaism and Hellenism Reconsidered, 363, 364
importance, of returning to rome from, athens	Howley (2018), The Single Life in the Roman and Later Roman World, 40
importance, of roads in villa economy	Parkins and Smith (1998), Trade, Traders and the Ancient City, 139, 140, 141, 142, 143
importance, of sleeping close to saints tomb/relics, incubation, christian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 749, 784, 787, 788, 791, 802
importance, of spectacle	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 190
importance, of status and inheritance, family ideology	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 51, 55, 59
importance, of stressed by theodotus, circumcision	Feldman (2006), Judaism and Hellenism Reconsidered, 303, 304
importance, of succession, imperial, blood connection	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 232, 237
importance, of succession, imperial, women and maternal line	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196, 197, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 216, 217, 218, 225, 232
importance, of sōphrosynē, athens, political	Wolfsdorf (2020), Early Greek Ethics, 165, 166
importance, of temple of jerusalem, economic	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 195
importance, of the temple, sadducees	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 60
importance, of the temple, sects/sectarianism	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 60, 61
importance, of timing, consolation writings	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 177, 178
importance, of tithe	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 244, 265
importance, of to ephesos, flavii vedii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 84, 156, 167, 168, 169, 170
importance, of transgression of norms	Langlands (2018), Exemplary Ethics in Ancient Rome, 74
importance, of translation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 13
importance, of women	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164
importance, onias temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 3, 8, 9, 16, 162, 189, 199, 209, 336, 354, 361, 362, 363, 364, 404, 412, 432
importance, orderliness of the constitution, of according to josephus	Feldman (2006), Judaism and Hellenism Reconsidered, 640, 641, 642, 643
importance, piety, of stressed by josephus	Feldman (2006), Judaism and Hellenism Reconsidered, 563
importance, qualified in seneca, rome	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 42
importance, rabbis, babylonian, emphasis of their own	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 106, 151
importance, to cilicians, asklepios of aegae in epidauros dedication	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 698, 699
importance, to judaism, place and place studies	Damm (2018), Religions and Education in Antiquity, 58, 59, 60, 61, 64, 65, 66, 67, 68, 69, 70
importance, to post-constantinian church, advocates	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 179
importance, women, of in ion	Meinel (2015), Pollution and Crisis in Greek Tragedy, 220
important, cult sites, hera, map of most	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42
important, for the civic community, stability	Meinel (2015), Pollution and Crisis in Greek Tragedy, 74, 75
important, greek and latin terms agogai, wound, cf. injury wrath, cf. anger	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 167
important, in eur. hipp., sexuality	Meinel (2015), Pollution and Crisis in Greek Tragedy, 33, 34
important, in s. ant., polis	Meinel (2015), Pollution and Crisis in Greek Tragedy, 84
important, in s. ot, prophetic voices	Meinel (2015), Pollution and Crisis in Greek Tragedy, 62, 63
important, in the oresteia, dike	Meinel (2015), Pollution and Crisis in Greek Tragedy, 115
important, matters, socrates, on the most	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 147, 172
important, oracles, location as	Johnston (2008), Ancient Greek Divination, 34, 35, 36, 38
important, skill, evaluation, moral, as	Langlands (2018), Exemplary Ethics in Ancient Rome, 37, 312, 313, 314, 315, 317, 324, 325
important, than identity, gods, divine power, more	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 12, 106, 163
important, topic, release, of orestes	Meinel (2015), Pollution and Crisis in Greek Tragedy, 135
important, works of rejecting distinction with parables	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 44, 55, 56
importation, motif	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 42, 74, 75
importation, motif, functional role of	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 45, 83, 85, 138
importation, motif, role, functional, of	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 82, 83, 138
importation, of luxury	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 33, 36
imported, from, pontus, grain	Parkins and Smith (1998), Trade, Traders and the Ancient City, 123, 124
imported, with the scrolls, translators, of lxx, in letter of aristeas	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 31, 42, 45
imports, greek, luxury	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 36
imports, of silver, fresh	Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 218
imports, sabaean	Jenkyns (2013), God, Space, and City in the Roman Imagination, 42, 122, 125
imports, thrace, attic	Parkins and Smith (1998), Trade, Traders and the Ancient City, 61
reputation, importance, of dolon, oath with hector, doxa	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 377

List of validated texts:

7 validated results for "important"

1. Hebrew Bible, Leviticus, 11.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • attributions, importance of, in rabbinic culture • the Sifra, exegesis in, importing classifications into Scripture

Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 62, 70; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 62

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

2. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Akhaia, Akhaians (epic, also Atreids), importance for Panhellenic standing • oracles, location as important

Found in books: Johnston (2008), Ancient Greek Divination, 35; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 221

3. Philo of Alexandria, On The Special Laws, 1.67 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Onias Temple, importance • sects/sectarianism, importance of the Temple

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 61; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 209

sup>
1.67 But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. '' None

4. Josephus Flavius, Jewish Antiquities, 14.188, 14.190-14.192, 14.194, 14.196, 14.199-14.209, 14.211, 14.249 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alexander the Great, importance of for Jewish history • Alexandria, importance of • Joppa, importance of, as seaport • Nicolaus of Damascus, emphasizing importance of Antipater • Onias Temple, importance • tithe, importance of

Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 58; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 432; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 38, 43, 172, 244

sup>
14.188 πρὸς δὲ τὰ ὑπὸ ̔Ρωμαίων δόγματα οὐκ ἔστιν ἀντειπεῖν: ἔν τε γὰρ δημοσίοις ἀνάκειται τόποις τῶν πόλεων καὶ ἔτι νῦν ἐν τῷ Καπετωλίῳ χαλκαῖς στήλαις ἐγγέγραπται, οὐ μὴν ἀλλὰ καὶ Καῖσαρ ̓Ιούλιος τοῖς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίοις ποιήσας χαλκῆν στήλην ἐδήλωσεν, ὅτι ̓Αλεξανδρέων πολῖταί εἰσιν, ἐκ τούτων ποιήσομαι καὶ τὴν ἀπόδειξιν.' "^14.191 τῆς γενομένης ἀναγραφῆς ἐν τῇ δέλτῳ πρὸς ̔Υρκανὸν υἱὸν ̓Αλεξάνδρου ἀρχιερέα καὶ ἐθνάρχην ̓Ιουδαίων πέπομφα ὑμῖν τὸ ἀντίγραφον, ἵν' ἐν τοῖς δημοσίοις ὑμῶν ἀνακέηται γράμμασιν. βούλομαι δὲ καὶ ἑλληνιστὶ καὶ ῥωμαϊστὶ ἐν δέλτῳ χαλκῇ τοῦτο ἀνατεθῆναι." '^14.192 ἔστιν δὴ τοῦτο: ̓Ιούλιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον καὶ ἀρχιερεὺς μετὰ συμβουλίου γνώμης ἐπέκρινα. ἐπεὶ ̔Υρκανὸς ̓Αλεξάνδρου ̓Ιουδαῖος καὶ νῦν καὶ ἐν τοῖς ἔμπροσθεν χρόνοις ἔν τε εἰρήνῃ καὶ πολέμῳ πίστιν τε καὶ σπουδὴν περὶ τὰ ἡμέτερα πράγματα ἐπεδείξατο, ὡς αὐτῷ πολλοὶ μεμαρτυρήκασιν αὐτοκράτορες,' "^14.194 διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," ^14.196 Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων. ^14.199 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ ὕπατος τιμῆς καὶ ἀρετῆς καὶ φιλανθρωπίας ἕνεκεν συνεχώρησεν ἐπὶ συμφέροντι καὶ τῇ συγκλήτῳ καὶ τῷ δήμῳ τῶν ̔Ρωμαίων ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ τέκνα αὐτοῦ ἀρχιερεῖς τε καὶ ἱερεῖς ̔Ιεροσολύμων καὶ τοῦ ἔθνους εἶναι ἐπὶ τοῖς δικαίοις, οἷς καὶ οἱ πρόγονοι αὐτῶν τὴν ἀρχιερωσύνην διακατέσχον. ^14.201 ὅπως τε ̓Ιουδαίοις ἐν τῷ δευτέρῳ τῆς μισθώσεως ἔτει τῆς προσόδου κόρον ὑπεξέλωνται καὶ μήτε ἐργολαβῶσί τινες μήτε φόρους τοὺς αὐτοὺς τελῶσιν.' "^14.202 Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '^14.203 καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "^14.204 καὶ ὅπως μηδεὶς μήτε ἄρχων μήτε ἀντάρχων μήτε στρατηγὸς ἢ πρεσβευτὴς ἐν τοῖς ὅροις τῶν ̓Ιουδαίων ἀνιστὰς συμμαχίαν καὶ στρατιώτας ἐξῇ τούτῳ χρήματα εἰσπράττεσθαι ἢ εἰς παραχειμασίαν ἢ ἄλλῳ τινὶ ὀνόματι, ἀλλ' εἶναι πανταχόθεν ἀνεπηρεάστους." "^14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "^14.206 φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." '^14.207 τάς τε κώμας τὰς ἐν τῷ μεγάλῳ πεδίῳ, ἃς ̔Υρκανὸς καὶ οἱ πρόγονοι πρότερον αὐτοῦ διακατέσχον, ἀρέσκει τῇ συγκλήτῳ ταῦτα ̔Υρκανὸν καὶ ̓Ιουδαίους ἔχειν ἐπὶ τοῖς δικαίοις οἷς καὶ πρότερον εἶχον.' "^14.208 μένειν δὲ καὶ τὰ ἀπ' ἀρχῆς δίκαια, ὅσα πρὸς ἀλλήλους ̓Ιουδαίοις καὶ τοῖς ἀρχιερεῦσιν καὶ ἱερεῦσιν ἦν τά τε φιλάνθρωπα ὅσα τε τοῦ δήμου ψηφισαμένου καὶ τῆς συγκλήτου ἔσχον. ἐπὶ τούτοις τε τοῖς δικαίοις χρῆσθαι αὐτοῖς ἐξεῖναι ἐν Λύδδοις." '^14.209 τούς τε τόπους καὶ χώραν καὶ ἐποίκια, ὅσα βασιλεῦσι Συρίας καὶ Φοινίκης συμμάχοις οὖσι ̔Ρωμαίων κατὰ δωρεὰν ὑπῆρχε καρποῦσθαι, ταῦτα δοκιμάζει ἡ σύγκλητος ̔Υρκανὸν τὸν ἐθνάρχην καὶ ̓Ιουδαίους ἔχειν. ^14.211 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ τὸ τέταρτον ὕπατός τε τὸ πέμπτον δικτάτωρ ἀποδεδειγμένος διὰ βίου λόγους ἐποιήσατο περὶ τῶν δικαίων τῶν ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου ἀρχιερέως ̓Ιουδαίων καὶ ἐθνάρχου τοιούτους:' "^14.249 καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," ' None

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14.188 while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria. ^14.191 I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. ^14.192 It is as follows: I Julius Caesar, imperator the second time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in former times, both in peace and in war, as many of our generals have borne witness, ^14.194 for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. ^14.196 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; ^14.199 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” ^14.201 and that the Jews be allowed to deduct out of their tribute, every second year the land is let in the Sabbatic period, a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” ^14.202 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; ^14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. ^14.204 And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; ^14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; ^14.206 and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. ^14.207 It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; ^14.208 and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. ^14.209 It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts. ^14.211 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. ^14.249 and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens;' ' None

5. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Torah, study of, concept of importance for all • educational curriculum, importance of

Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 86; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 47

^85b אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה\' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר\' ירמיה לר\' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר\' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר\' חנינא ור\' חייא אמר ליה ר\' חנינא לר\' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר\' חייא לר\' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר\' ישמעאל בר\' יוסי אפי\' ממר אמר ליה אין אפי\' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר\' זירא אמש נראה לי ר\' יוסי בר\' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר\' יוחנן ור\' יוחנן אצל מי אצל ר\' ינאי ור\' ינאי אצל מי אצל ר\' חנינא ור\' חנינא אצל מי אצל ר\' חייא אמרתי לו ור\' יוחנן אצל ר\' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר\' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר\' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר\' חייא ובניו גזר רבי תעניתא אחתינהו לר\' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר א"ל לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה'' None

^85b was stated by the Sages, i.e., the wise man mentioned in the verse, and yet they could not explain it. It was stated by the prophets, i.e., those to whom the mouth of the Lord has spoken, and yet they could not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated in the next verse: “And the Lord says: Because they have forsaken My Torah which I set before them” (Jeremiah 9:12). Rav Yehuda says that Rav says: This does not mean that the Jewish people ceased Torah study altogether; rather, they did not recite a blessing on the Torah prior to its study, as they did not regard Torah study as a sacred endeavor.,Rav Ḥama says: What is the meaning of that which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” (Proverbs 14:33)? “In the heart of him who has discernment wisdom rests”; this is a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this is a Torah scholar, son of an ignoramus, as his wisdom stands out in contrast to the foolishness of the rest of his family. Ulla said: This explains the adage that people say: A small coin in an empty barrel calls: Kish, kish, i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard.,Rabbi Yirmeya said to Rabbi Zeira: What is the meaning of that which is written with regard to the World-to-Come: “The humble and great are there; and the servant is free from his master” (Job 3:19)? Is that to say that we do not know that the humble and the great are there in the World-to-Come? Rather, this is the meaning of the verse: Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come.,§ The Gemara continues discussing the greatness of the Sages. Reish Lakish was demarcating burial caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, the precise location of his grave eluded him. Reish Lakish became distressed, as he was apparently unworthy of finding the grave. He said: Master of the Universe! Did I not analyze the Torah like Rabbi Ḥiyya? A Divine Voice emerged and said to him: You did analyze the Torah like him, but you did not disseminate Torah like him.,The Gemara relates: When Rabbi Ḥanina and Rabbi Ḥiyya would debate matters of Torah, Rabbi Ḥanina would say to Rabbi Ḥiyya: Do you think you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I could restore it with my powers of analysis and intellectual acumen. Rabbi Ḥiyya said to Rabbi Ḥanina: Do you think you can debate with me? You cannot compare yourself to me, as I am acting to ensure that the Torah will not be forgotten by the Jewish people.,Rabbi Ḥiyya elaborated: What do I do to this end? I go and sow flax seeds and twine nets with the flax, and then I hunt deer and feed their meat to orphans. Next I prepare parchment from their hides and I write the five books of the Torah on them. I go to a city and teach five children the five books, one book per child, and I teach six other children the six orders of the Mishna, and I say to them: Until I return and come here, read each other the Torah and teach each other the Mishna. This is how I act to ensure that the Torah will not be forgotten by the Jewish people.,The Gemara notes that this is what Rabbi Yehuda HaNasi said: How great are the deeds of Rabbi Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to Rabbi Yehuda HaNasi: Are his deeds even greater than the Master’s, i.e., yours? Rabbi Yehuda HaNasi said to him: Yes. Rabbi Yishmael persisted: Are they even greater than those of my father, Rabbi Yosei? Rabbi Yehuda HaNasi said to him: Heaven forbid! Such a statement shall not be heard among the Jewish people, that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me in a dream. I said to him: Near whom are you placed in the upper realms? He said to me: Near Rabbi Yoḥa. I asked: And Rabbi Yoḥa is near whom? He replied: Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. Rabbi Zeira added: I said to Rabbi Yosei: But isn’t Rabbi Yoḥa worthy of being placed near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring Rabbi Yoḥa, son of Nappaḥa, there?,Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I once saw one of the Sages whom Elijah the prophet would visit, and his eyes looked beautiful and healthy in the morning, but appeared to be charred by fire in the evening. I said to him: What is this phenomenon? And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. Elijah said to me: You may gaze at all of them except for those in the chariot miguharka of Rabbi Ḥiyya, upon whom you may not gaze. I asked Elijah: What are the signs of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: Angels accompany all of the other Sages’ chariots as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, due to his greatness.,The Sage relating this story continued: I was unable to restrain myself, and I gazed upon Rabbi Ḥiyya’s chariot. Two fiery flames came and struck that man, i.e., me, and blinded his eyes. The next day, I went and prostrated on Rabbi Ḥiyya’s burial cave in supplication. I said: I study the baraitot of the Master, Rabbi Ḥiyya; please pray on my behalf. And my vision was healed, but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. Elijah was often found in the academy of Rabbi Yehuda HaNasi. One day it was a New Moon, the first of the month, and Elijah was delayed and did not come to the academy. Later, Rabbi Yehuda HaNasi said to Elijah: What is the reason that the Master was delayed? Elijah said to him: I had to wake up Abraham, wash his hands, and wait for him to pray, and then lay him down again. And similarly, I followed the same procedure for Isaac, and similarly for Jacob in turn. Rabbi Yehuda HaNasi asked Elijah: And let the Master wake them all together. Elijah responded: I maintain that if I were to wake all three to pray at the same time, they would generate powerful prayers and bring the Messiah prematurely.,Rabbi Yehuda HaNasi said to Elijah: And is there anyone alive in this world who is comparable to them and can produce such efficacious prayers? Elijah said to him: There are Rabbi Ḥiyya and his sons. Rabbi Yehuda HaNasi decreed a fast, and the Sages brought Rabbi Ḥiyya and his sons down to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya recited the phrase in the Amida prayer: Who makes the wind blow, and the wind blew. Rabbi Ḥiyya recited the next phrase: Who makes the rain fall, and rain fell. When he was about to say the phrase: Who revives the dead, the world trembled.,They said in heaven: Who is the revealer of secrets in the world? They said in response: It is Elijah. Elijah was brought to heaven, whereupon he was beaten with sixty fiery lashes. Elijah came back down to earth disguised as a bear of fire. He came among the congregation and distracted them from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: Shmuel Yarḥina’a was the physician of Rabbi Yehuda HaNasi. One time, Rabbi Yehuda HaNasi felt a pain in his eye. Shmuel said to him: I will place a medication in your eye. Rabbi Yehuda HaNasi said to him: I cannot have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel said to him: I will apply a salve above your eye, not directly in it. Rabbi Yehuda HaNasi said to him: Even that I cannot bear. Shmuel placed the medication in a tube of herbs beneath his pillow, and Rabbi Yehuda HaNasi was healed.,Rabbi Yehuda HaNasi made efforts to ordain Shmuel Yarḥina’a as a rabbi but was unsuccessful, as Shmuel always demurred. Shmuel Yarḥina’a said to him: The Master should not be upset about my refusal, as I know that I am not destined to be ordained as a rabbi. I myself saw the book of Adam the first man, which contains the genealogy of the human race, and it is written in it that Shmuel Yarḥina’a'' None

6. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Temple, the, importance accorded by Babylonian rabbis to • academies, rabbinic, and importance of Torah study

Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 16; Rubenstein (2003), The Culture of the Babylonian Talmud. 31

^16b יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו\',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר\' בנימין בר יפת אמר רבי אלעזר שלח לו יין ישן שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה\' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו\' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר\' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד\' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר'' None

^16b he himself should stumble by showing favoritism to Benjamin? As Rava bar Meḥaseyya said that Rav Ḥama bar Gurya said that Rav said: Due to the weight of two sela of fine wool that Jacob gave to Joseph, which he added to what he gave Joseph beyond what he gave the rest of his brothers, as he made him his special coat, the story progressed and our forefathers went down to Egypt. How then could Joseph have displayed similar favoritism toward Benjamin? Rabbi Binyamin bar Yefet said: He was not showing favoritism. Rather, he intimated to him that a descendant was destined to issue from him who would go out from the presence of the king wearing five royal garments, as it is stated: “And Mordecai went forth from the presence of the king in royal apparel of sky blue and white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: “And he fell on his brother Benjamin’s neck tzavarei and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word tzavarei is plural, meaning necks: How many necks did Benjamin have, such that the verse should use the plural tzavarei rather than the singular tzavar? Rabbi Elazar said: This intimates that Joseph cried over the two Temples that were destined to be in the tribal territory of Benjamin and were destined to be destroyed. The same verse continues: “And Benjamin wept on his neck” (Genesis 45:14); he cried over the tabernacle of Shiloh that was destined to be in the tribal territory of Joseph and was destined to be destroyed.,The verse states: “And behold, your eyes see, and the eyes of my brother Benjamin” (Genesis 45:12). Rabbi Elazar said: Joseph said to his brothers as follows: Just as I certainly harbor no resentment in my heart toward my brother Benjamin, for he was not even present when I was sold, so too, I harbor no resentment toward you. The verse continues: “That it is my mouth ki fi that speaks to you” (Genesis 45:12), i.e., As my mouth kefi is, so is my heart.,The verse states: “And to his father he sent after this manner ten donkeys laden with the good things of Egypt” (Genesis 45:23). The Gemara asks: What are “the good things of Egypt” that are mentioned but not specified here? Rabbi Binyamin bar Yefet said that Rabbi Elazar said: He sent him aged wine, which the elderly find pleasing.,Following Jacob’s death, it states concerning Joseph: “And his brothers even went and fell down before him” (Genesis 50:18). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This explains the folk saying that people say: When the fox is in its hour, bow down to it, i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph a fox? What, was he inferior to his brothers such that in relation to them you call him a fox? Rather, if such a statement was stated, it was stated as follows, not in connection with this verse, but rather in connection with a different verse. The verse states: “And Israel bowed himself upon the head of the bed” (Genesis 47:31). With regard to this, Rabbi Binyamin bar Yefet said that Rabbi Elazar said: When the fox is in its hour, bow down to it, as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: “And he comforted them and spoke to their hearts” (Genesis 50:21). Rabbi Binyamin bar Yefet said that Rabbi Elazar said: This teaches that he spoke to them words that are acceptable to the heart, and alleviated their fears. This is what he said: If ten lights could not put out one light, as all of you were unable to do me harm, how can one light put out ten lights?,§ The Gemara returns to its explanation of the Megilla. The verse states: “The Jews had light and gladness, and joy and honor” (Esther 8:16). Rav Yehuda said: “Light”; this is referring to the Torah that they once again studied. And similarly it says: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23). “Gladness” simḥa; this is referring to the Festivals that they once again observed. And similarly it says: “And you shall be glad vesamakhta on your Festival” (Deuteronomy 16:14). “Joy” sasson; this is referring to circumcision, as they once again circumcised their sons. And similarly it says: “I rejoice sas at Your word” (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision.,“Honor”; this is referring to phylacteries, which they once again donned. And similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you” (Deuteronomy\xa028:10). And it was taught in a baraita: Rabbi Eliezer the Great said: This is referring to the phylacteries worn on the head. Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. And Parshandatha…and Vaizatha, the ten sons of Haman” (Esther 9:6–10). Rav Adda from Jaffa said: When reading the Megilla, the names of the ten sons of Haman and the word “ten” must be said in one breath. What is the reason for this? It is that their souls all departed together. Rabbi Yoḥa said: The letter vav in the name “Vaizatha” is a lengthened vav and must be elongated as a pole, like a steering oar of a ship liberot. What is the reason for this? To indicate that they were all hanged on one pole.,Rabbi Ḥanina bar Pappa said that Rabbi Sheila, a man of the village of Timarta, interpreted a verse homiletically: All of the songs in the Bible are written in the form of a half brick arranged upon a whole brick and a whole brick arranged upon a half brick, i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. This is the principle for all songs in the Bible except for this song, referring to the list of Haman’s sons, and the song listing the kings of Canaan who were defeated by Joshua. These two songs are written in the form of a half brick arranged upon a half brick and a whole brick arranged upon a whole brick, i.e., one stitch of text over another, and one blank space over another. What is the reason that these two songs are written in this anomalous fashion? So that they should never rise from their downfall. Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: “And the king said to Esther the queen: The Jews have slain and destroyed five hundred men in Shushan the capital, and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). Rabbi Abbahu said: This teaches that an angel came and slapped him on his mouth, so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: “But when she came before the king, he said with a letter” (Esther 9:25). Why does it say: “He said”? It should have said: “She said,” as it was Esther who changed the decree. Rabbi Yoḥa said: She said to Ahasuerus: Let it be said by word of mouth, indicating that that which is written in the letter should also be ordered verbally.,With regard to what is stated: “Words of peace and truth” (Esther 9:30), Rabbi Tanḥum said, and some say that Rabbi Asi said: This teaches that a Megilla scroll requires scoring, i.e., that the lines for the text must be scored onto the parchment, as the Torah itself, i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. And the decree of Esther confirmed these matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that “the decree of Esther” indeed confirmed these matters of Purim, but “the matters of the fasts” did not? But didn’t the fasts also contribute to the miracle? Rabbi Yoḥa said: These two verses, “The matters of the fasts and their cry. And the decree of Esther confirmed these matters of Purim,” should be read as one.,The verse states: “For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren” (Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only “By the majority of his brethren,” but not by all his brethren. This teaches that some members of the Sanhedrin parted from him, because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin.,Rav Yosef said: Studying Torah is greater than saving lives, as initially, when listing the Jewish leaders who came to Eretz Yisrael, Mordecai was mentioned after four other people, but at the end he was listed after five. This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: At first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan” (Ezra 2:2); but in the end in a later list it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan” (Nehemiah 7:7).,Rav said, and some say that Rav Shmuel bar Marta said: Studying Torah is greater and more important than building the Temple. A proof of this is that for as long as Baruch ben Neriah was alive in Babylonia, Ezra, who was his disciple, did not leave him and go up to Eretz Yisrael to build the Temple.,Rabba said that Rav Yitzḥak bar Shmuel bar Marta said: Studying Torah is greater and more important than honoring one’s father and mother, and a proof of this is that for all those years that our father Jacob spent in the house of Eber and studied Torah there he was not punished for having neglected to fulfill the mitzva of honoring one’s parents. As the Master said:'' None

7. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Bavli (Babylonian Talmud), importance of • educational curriculum, importance of

Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 86; Rubenstein (2003), The Culture of the Babylonian Talmud. 162

^20a והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר\' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר\' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר\' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר\' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר\' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר\' אבא מזבלי ר\' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא'' None

^20a And this is what the mishna is saying: With regard to a large mat of reeds, if one produced it for the purpose of lying upon it, it is susceptible to ritual impurity, and one may not roof a sukka with it. The reason is that one produced it specifically for the purpose of lying upon it; however, by inference, a mat that one produced without designation becomes as a mat produced for roofing, and one may roof a sukka with it. With regard to a small mat of reeds, if one produced it for roofing, one may roof a sukka with it. The reason is that one produced it specifically for roofing; however, by inference, a mat that one produced without designation becomes as a mat produced for the purpose of lying upon it, and one may not roof a sukka with it. And Rabbi Eliezer comes to say that both a small mat and a large one produced without designation are fit for roofing.,Abaye said to him: If so, if their dispute is only with regard to a small mat, then instead of saying: Rabbi Eliezer says: Both a small mat and a large mat, the mishna needed to say: Both a large mat and a small mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?,And furthermore, there is proof that when they disagree, it is with regard to a large mat, and Rabbi Eliezer’s opinion is a stringency and not a leniency, as it is taught in a baraita: In the case of a reed mat, with a large mat one may roof a sukka. Rabbi Eliezer says: If it is not susceptible to ritual impurity, one may roof his sukka with it. Apparently, Rabbi Eliezer holds that without designation, one may not roof his sukka with a large mat.,Rather, Rav Pappa said: Rava’s proposed resolution is rejected. Rather, with regard to a small mat, everyone agrees that if it was produced without designation, presumably it is for the purpose of lying upon it. When they disagree, is with regard to a large mat: The first tanna holds that a large mat produced without designation is presumably for roofing, and Rabbi Eliezer holds that a large mat produced without designation is also presumably for the purpose of lying upon it.,What, then, is the meaning of: If one produced it for the purpose of lying upon it, that Rabbi Eliezer states? This is what he is saying: Making mats without designation is also for the purpose of lying upon it, until one makes it specifically for roofing.,§ The Sages taught in the Tosefta: In the case of a mat maḥatzelet woven of papyrus or bulrushes, if it is a large mat, one may roof a sukka with it, as it is not typically produced for the purpose of lying upon it. If it is a small mat, one may not roof a sukka with it, as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced of ordinary reeds or reeds specifically used for plaiting, if the mat is plaited with a large, coarse weave, one may roof a sukka with it, as it was certainly not produced for the purpose of lying upon it. If it is woven with a small, fine weave, one may not roof the sukka with it, as typically mats of this sort are woven only for the purpose of lying upon them.,Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this plaited mat and with that woven mat, one may roof a sukka, as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. And likewise, Rabbi Dosa would say in accordance with his statement.,We learned in a mishna there: All types of ḥotzalot can become ritually impure with impurity imparted by a corpse. Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is the statement of Rabbi Dosa. And the Rabbis say: They become impure with the impurity imparted by treading. If a zav lies or sits on one of the ḥotzalot, they become a primary source of ritual impurity, like a chair or bed of a zav.,The Gemara asks: Impurity imparted by treading, yes; impurity imparted by a corpse, no? But didn’t we learn in a mishna: Any item that becomes ritually impure with impurity imparted by treading also becomes ritually impure with other types of impurity, including impurity imparted by a corpse, although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and say: They become ritually impure even with the impurity imparted by treading. These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a zav sits or lies upon them.,The Gemara asks about the term used in the mishna: What is the meaning of ḥotzalot? Rav Avdimi bar Hamduri said: They are marzovelei. The Gemara is unfamiliar with the term and asks: What is the meaning of marzovelei? Rabbi Abba said: They are called mezablei in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. Rabbi Shimon ben Lakish says: Ḥotzalot are a different term for actual mats.,The Gemara notes: And Reish Lakish follows his line of reasoning stated elsewhere, as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when some of the Torah laws were forgotten from the Jewish people in Eretz Yisrael, Ezra ascended from Babylonia and reestablished the forgotten laws. Parts of the Torah were again forgotten in Eretz Yisrael, and Hillel the Babylonian ascended and reestablished the forgotten sections. When parts of the Torah were again forgotten in Eretz Yisrael, Rabbi Ḥiyya and his sons ascended and reestablished the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the halakha that Reish Lakish is citing in his name. And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the soft mats of Usha,'' None

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