1. Septuagint, Tobit, 14.5 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Impurity/Uncleanness • impurity, “in Christ,”
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 138; deSilva (2022), Ephesians, 185
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14.5 But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.'' None |
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2. Hebrew Bible, Deuteronomy, 4.37, 7.5-7.7, 7.14, 10.15, 12.2, 14.2, 14.5, 14.21, 23.10-23.15, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Corpse impurity • Gentiles, insusceptibility to impurity • Impurity • Impurity, moral • Impurity, ritual • Purity, impurity, defilement, cleansing, declaring clean • Purity, impurity, defilement, cleansing, making vs. declaring clean • Purity, impurity, defilement, cleansing, purification • Purity/Impurity • Spirits, impure • corpse impurity • corpse impurity, idolatry • food, impurity of among Jews • gentiles, impurity of • impurity • impurity, “in Christ,” • menstrual impurity • menstruants/niddah, from ritually impure to being a danger • moral impurity • pollution, impurity • ritual impurity, Hebrew Bible • ritual impurity, and moral impurity, compared • ritual impurity, of temple, at Qumran
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 224; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 407; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 56, 57, 58, 61, 63, 82, 84; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 188; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 55, 154; Libson (2018), Law and self-knowledge in the Talmud, 155; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 83; Neusner (2001), The Theology of Halakha, 241; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 230; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 58; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 9; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46; deSilva (2022), Ephesians, 59
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4.37 וְתַחַת כִּי אָהַב אֶת־אֲבֹתֶיךָ וַיִּבְחַר בְּזַרְעוֹ אַחֲרָיו וַיּוֹצִאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדֹל מִמִּצְרָיִם׃
7.5 כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 7.6 כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 7.7 לֹא מֵרֻבְּכֶם מִכָּל־הָעַמִּים חָשַׁק יְהוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי־אַתֶּם הַמְעַט מִכָּל־הָעַמִּים׃
7.14 בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃
10.15 רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃
12.2 אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃
12.2 כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃
14.2 כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃
14.2 כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃
14.5 אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃
14.21 לֹא תֹאכְלוּ כָל־נְבֵלָה לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃' '23.11 כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.12 וְהָיָה לִפְנוֹת־עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.13 וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃ 23.14 וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃ 23.15 כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃
24.1 כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃
24.1 כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.2 וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2 כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3 וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4 לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃'' None | sup>
4.37 And because He loved thy fathers, and chose their seed after them, and brought thee out with His presence, with His great power, out of Egypt,
7.5 But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire. 7.6 For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth. 7.7 The LORD did not set His love upon you, nor choose you, because ye were more in number than any people—for ye were the fewest of all peoples—
7.14 Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle.
10.15 Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day.
12.2 Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.
14.2 For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.
14.5 the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep.
14.21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
23.10 When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing. 23.11 If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp. 23.12 But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he may come within the camp. 23.13 Thou shalt have a place also without the camp, whither thou shalt go forth abroad. 23.14 And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee. 23.15 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.
24.1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house, 24.2 and she departeth out of his house, and goeth and becometh another man’s wife, 24.3 and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife; 24.4 her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.'' None |
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3. Hebrew Bible, Exodus, 12.48 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Purity/Impurity • impurity, bodily liquids
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 240; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249
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12.48 וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃'' None | sup>
12.48 And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.'' None |
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4. Hebrew Bible, Genesis, 3.1, 3.19, 6.1-6.5, 8.20, 9.3-9.4, 9.7, 23.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Corpse impurity • Death, as impurity • Impurity • Impurity/Uncleanness • Intentionality, and impurity • Lamentations, impurity images in • Purity and Impurity • Purity, impurity, defilement, cleansing, defilement by association • Purity/impurity • Ritual/Law, impurity • angels, evil, fallen, or impure • corpse impurity • corpse impurity, intentionality and • corpse impurity, of food • food, impurity of among Jews • food, impurity of and demonology • food, impurity of in second- and third-century sources • impurity • impurity, geneological • impurity, purity • impurity, sexual • nature, and impurity • nega impurity, and sanctification • nega impurity, susceptibility to • nega impurity, utensils • pollution, impurity • purity, separate from impurity • purity/impurity • relativization of impurity • ritual impurity, Hebrew Bible • ritual impurity, and moral impurity, compared • source of impurity • substitution/revision, and impurity
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 208; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 85; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 310, 314, 327; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50, 88, 210; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 283; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 96; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 54; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 76; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 60; Neusner (2001), The Theology of Halakha, 233, 292; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 500; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 339; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 31, 76, 91, 92, 107; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46; Stuckenbruck (2007), 1 Enoch 91-108, 98; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 49
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3.1 וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃
3.1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃
3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃' 9.3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃
9.7 וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃
2
3.15 אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר׃'' None | sup>
3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
8.20 And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.
9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
9.7 And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .
2
3.15 ’My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’' ' None |
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5. Hebrew Bible, Leviticus, 1, 2, 4, 5.2, 5.3, 5.9, 6.2, 7, 7.19, 7.20, 7.21, 8, 10.2, 10.3, 10.9, 10.10, 10.12, 10.15, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 11.39, 11.40, 11.41, 11.42, 11.43, 11.44, 11.45, 11.46, 11.47, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 13, 13.1-14.32, 13.2, 13.19, 13.24, 13.37, 13.42, 13.43, 13.49, 13.50, 13.54, 14, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.30, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 14.47, 14.48, 14.49, 14.50, 14.51, 14.52, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.33, 17, 17.3, 17.4, 17.5, 17.6, 17.7, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 18, 18.19, 18.20, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 19.2, 19.7, 19.19, 19.31, 20.1, 20.2, 20.3, 20.24, 20.25, 20.26, 21.1, 21.2, 21.3, 21.4, 21.5, 21.7, 21.8, 22, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 23, 23.40, 24, 27.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clothes, and impurity • Gentiles, insusceptibility to impurity • Impurity • Impurity, moral • Impurity, ritual • Impurity/Impurities • Lamentations, impurity images in • Pure-impure • Purity and Impurity • Purity and impurity, ritual purity • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, declaring clean • Purity, impurity, defilement, cleansing, defilement by association • Purity, impurity, defilement, cleansing, defilement by association (moral) • Purity, impurity, defilement, cleansing, gentile • Purity, impurity, defilement, cleansing, making vs. declaring clean • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, purification • Purity, impurity, defilement, cleansing, ritual purity, homes, posessions etc. • Purity, impurity, defilement, cleansing, ritual purity, corpse impurity • Purity, impurity, defilement, cleansing, ritual purity, food • Purity, impurity, defilement, cleansing, ritual purity, gentiles • Purity, impurity, defilement, cleansing, ritual purity, gentiles, intrinsic • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • Purity, impurity, defilement, cleansing, ritual purity, system • Purity, impurity, defilement, cleansing, ritual, gentile food • Purity, impurity, defilement, cleansing, ritual, terminology • Purity, impurity, defilement, cleansing, terminology • Purity/Impurity • Rule of the Community, on length of impurity • Semen, renders a person impurity • Spirits, impure • Swarming Thing, renders a person impurity • angels, Susceptibility to impurity • birds (‘of), pure vs. impure • categorical purity (insusceptibility to impurity) • childbirth, impurity following • corpse impurity • corpses, impurity caused by • death, impurity of • food, impurity of among Jews • food, impurity of and demonology • food, impurity of in second- and third-century sources • food, impurity of offered to idols • foreigners, impurity of • gentiles, impurity of • hands, impurity of, washing of • heart purity and impurity of • immersion, in M. Pesahim, Yerushalmi and Bavli, as to purify the convert of impurity • impure, impurity • impurity • impurity, and Passover • impurity, childbirth • impurity, corpses causing • impurity, length of • impurity, leprosy and • impurity, of animals, as forbidden a priori • impurity, ritual, as hindrance to Shema • impurity, tent • liquids, activation of impurity though • liquids, transmission and duplication of impurity by • menstrual impurity • menstrual impurity and menstruating women • menstruants/niddah, from ritually impure to being a danger • menstruants/niddah, objects rendered impure by • menstruation, impurity caused by • moral impurity • nature, and impurity • niddah (menstrual blood or impurity) • pollution, impurity • public domain, impurity in • purity (impurity), gentile • purity (impurity), menstrual (niddah) • purity (impurity), moral • purity, separate from impurity • purity/impurity • purity/impurity, and elitism • ritual impurity, Hebrew Bible • ritual impurity, and moral impurity, compared • ritual impurity, of Gentiles • ritual impurity, of temple, at Qumran • rot (raqav) impurity • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch • transmission and contraction of impurity, through treading (midras) • women, impurity of, childbirth • women, impurity of, menstrual • women, in Judaism, impurity and marital separation
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 191, 192; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 76, 77, 78, 79, 86, 90, 91, 140, 185, 196, 200, 221, 222, 224; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 69, 74, 126, 147, 190; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 104, 105, 229; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 39, 48, 49, 50, 71, 77, 82, 113, 115, 205, 216; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 322, 395, 403; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 63, 75, 77, 79, 82, 84, 237; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 97, 175, 176, 178, 183, 184, 186, 229; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250, 251, 273, 275; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 198, 199, 295; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 221; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 236; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 28, 29, 53, 54, 55, 57, 58, 109, 154; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 136, 137; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 91; Libson (2018), Law and self-knowledge in the Talmud, 41, 68, 72, 85, 86, 95; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106, 179; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 56, 57, 58, 59, 60, 62, 63, 68, 75, 76, 79, 81, 83; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36, 39, 59, 60, 67, 68, 69, 71, 72, 79, 97, 98, 206, 207, 219, 220, 224; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 317; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 312; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 80, 81; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 139; Rubenstein (2003), The Culture of the Babylonian Talmud. 127; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 9, 83; Schiffman (1983), Testimony and the Penal Code, 33, 34, 57, 183, 194; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 5; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 5; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 251, 262; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 48, 50; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 23, 31
sup>5.
2 אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכָל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם׃
5.3 אוֹ כִי יִגַּע בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָא בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם׃
5.9 וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃ 6.
2 כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃ 6.
2 צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃
7.
19 וְהַבָּשָׂר אֲשֶׁר־יִגַּע בְּכָל־טָמֵא לֹא יֵאָכֵל בָּאֵשׁ יִשָּׂרֵף וְהַבָּשָׂר כָּל־טָהוֹר יֹאכַל בָּשָׂר׃
7.
2
1 וְנֶפֶשׁ כִּי־תִגַּע בְּכָל־טָמֵא בְּטֻמְאַת אָדָם אוֹ בִּבְהֵמָה טְמֵאָה אוֹ בְּכָל־שֶׁקֶץ טָמֵא וְאָכַל מִבְּשַׂר־זֶבַח הַשְּׁלָמִים אֲשֶׁר לַיהוָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃10.
2 וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃
10.
2 וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃
10.3 וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃
10.9 יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃
10.
1
2 וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל אֶלְעָזָר וְאֶל־אִיתָמָר בָּנָיו הַנּוֹתָרִים קְחוּ אֶת־הַמִּנְחָה הַנּוֹתֶרֶת מֵאִשֵּׁי יְהוָה וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ כִּי קֹדֶשׁ קָדָשִׁים הִוא׃
1
1.
1 וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּיַּמִּים וּבַנְּחָלִים מִכֹּל שֶׁרֶץ הַמַּיִם וּמִכֹּל נֶפֶשׁ הַחַיָּה אֲשֶׁר בַּמָּיִם שֶׁקֶץ הֵם לָכֶם׃
1
1.
1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר אֲלֵהֶם׃
1
1.
2 דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ מִכָּל־הַבְּהֵמָה אֲשֶׁר עַל־הָאָרֶץ׃
1
1.
2 כֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע שֶׁקֶץ הוּא לָכֶם׃
1
1.3 וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃
1
1.3 כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃
1
1.
4 אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃
1
1.
4 וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃
1
1.5 וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃
1
1.6 וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃
1
1.
7 וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃
1
1.
8 מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃
1
1.9 אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃
1
1.
1
1 וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃
1
1.
1
2 כֹּל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם׃
1
1.
13 וְאֶת־אֵלֶּה תְּשַׁקְּצוּ מִן־הָעוֹף לֹא יֵאָכְלוּ שֶׁקֶץ הֵם אֶת־הַנֶּשֶׁר וְאֶת־הַפֶּרֶס וְאֵת הָעָזְנִיָּה׃
1
1.
1
4 וְאֶת־הַדָּאָה וְאֶת־הָאַיָּה לְמִינָהּ׃
1
1.
15 אֵת כָּל־עֹרֵב לְמִינוֹ׃
1
1.
16 וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃
1
1.
1
7 וְאֶת־הַכּוֹס וְאֶת־הַשָּׁלָךְ וְאֶת־הַיַּנְשׁוּף׃
1
1.
1
8 וְאֶת־הַתִּנְשֶׁמֶת וְאֶת־הַקָּאָת וְאֶת־הָרָחָם׃
1
1.
19 וְאֵת הַחֲסִידָה הָאֲנָפָה לְמִינָהּ וְאֶת־הַדּוּכִיפַת וְאֶת־הָעֲטַלֵּף׃
1
1.
2
1 אַךְ אֶת־זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע אֲשֶׁר־לא לוֹ כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל־הָאָרֶץ׃
1
1.
2
2 אֶת־אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת־הָאַרְבֶּה לְמִינוֹ וְאֶת־הַסָּלְעָם לְמִינֵהוּ וְאֶת־הַחַרְגֹּל לְמִינֵהוּ וְאֶת־הֶחָגָב לְמִינֵהוּ׃
1
1.
23 וְכֹל שֶׁרֶץ הָעוֹף אֲשֶׁר־לוֹ אַרְבַּע רַגְלָיִם שֶׁקֶץ הוּא לָכֶם׃
1
1.
2
4 וּלְאֵלֶּה תִּטַּמָּאוּ כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃
1
1.
25 וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃
1
1.
26 לְכָל־הַבְּהֵמָה אֲשֶׁר הִוא מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת וְגֵרָה אֵינֶנָּה מַעֲלָה טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בָּהֶם יִטְמָא׃
1
1.
2
7 וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃
1
1.
2
8 וְהַנֹּשֵׂא אֶת־נִבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב טְמֵאִים הֵמָּה לָכֶם׃
1
1.
29 וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃
1
1.3
1 אֵלֶּה הַטְּמֵאִים לָכֶם בְּכָל־הַשָּׁרֶץ כָּל־הַנֹּגֵעַ בָּהֶם בְּמֹתָם יִטְמָא עַד־הָעָרֶב׃
1
1.3
2 וְכֹל אֲשֶׁר־יִפֹּל־עָלָיו מֵהֶם בְּמֹתָם יִטְמָא מִכָּל־כְּלִי־עֵץ אוֹ בֶגֶד אוֹ־עוֹר אוֹ שָׂק כָּל־כְּלִי אֲשֶׁר־יֵעָשֶׂה מְלָאכָה בָּהֶם בַּמַּיִם יוּבָא וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃
1
1.33 וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃
1
1.3
4 מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃
1
1.35 וְכֹל אֲשֶׁר־יִפֹּל מִנִּבְלָתָם עָלָיו יִטְמָא תַּנּוּר וְכִירַיִם יֻתָּץ טְמֵאִים הֵם וּטְמֵאִים יִהְיוּ לָכֶם׃
1
1.36 אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם יִהְיֶה טָהוֹר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא׃
1
1.3
7 וְכִי יִפֹּל מִנִּבְלָתָם עַל־כָּל־זֶרַע זֵרוּעַ אֲשֶׁר יִזָּרֵעַ טָהוֹר הוּא׃
1
1.3
8 וְכִי יֻתַּן־מַיִם עַל־זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא לָכֶם׃
1
1.39 וְכִי יָמוּת מִן־הַבְּהֵמָה אֲשֶׁר־הִיא לָכֶם לְאָכְלָה הַנֹּגֵעַ בְּנִבְלָתָהּ יִטְמָא עַד־הָעָרֶב׃
1
1.
4
1 וְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ שֶׁקֶץ הוּא לֹא יֵאָכֵל׃
1
1.
4
2 כֹּל הוֹלֵךְ עַל־גָּחוֹן וְכֹל הוֹלֵךְ עַל־אַרְבַּע עַד כָּל־מַרְבֵּה רַגְלַיִם לְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ לֹא תֹאכְלוּם כִּי־שֶׁקֶץ הֵם׃
1
1.
43 אַל־תְּשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם׃
1
1.
4
4 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1
1.
45 כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃
1
1.
46 זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃
1
1.
4
7 לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל׃
1
2.
1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃
1
2.
2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃
1
2.3 וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃
1
2.
4 וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃
1
2.5 וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃
1
2.6 וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃
1
2.
7 וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃
1
2.
8 וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃
13.
2 אָדָם כִּי־יִהְיֶה בְעוֹר־בְּשָׂרוֹ שְׂאֵת אוֹ־סַפַּחַת אוֹ בַהֶרֶת וְהָיָה בְעוֹר־בְּשָׂרוֹ לְנֶגַע צָרָעַת וְהוּבָא אֶל־אַהֲרֹן הַכֹּהֵן אוֹ אֶל־אַחַד מִבָּנָיו הַכֹּהֲנִים׃
13.
2 וְרָאָה הַכֹּהֵן וְהִנֵּה מַרְאֶהָ שָׁפָל מִן־הָעוֹר וּשְׂעָרָהּ הָפַךְ לָבָן וְטִמְּאוֹ הַכֹּהֵן נֶגַע־צָרַעַת הִוא בַּשְּׁחִין פָּרָחָה׃
13.
19 וְהָיָה בִּמְקוֹם הַשְּׁחִין שְׂאֵת לְבָנָה אוֹ בַהֶרֶת לְבָנָה אֲדַמְדָּמֶת וְנִרְאָה אֶל־הַכֹּהֵן׃
13.
2
4 אוֹ בָשָׂר כִּי־יִהְיֶה בְעֹרוֹ מִכְוַת־אֵשׁ וְהָיְתָה מִחְיַת הַמִּכְוָה בַּהֶרֶת לְבָנָה אֲדַמְדֶּמֶת אוֹ לְבָנָה׃
13.3
7 וְאִם־בְּעֵינָיו עָמַד הַנֶּתֶק וְשֵׂעָר שָׁחֹר צָמַח־בּוֹ נִרְפָּא הַנֶּתֶק טָהוֹר הוּא וְטִהֲרוֹ הַכֹּהֵן׃
13.
4
2 וְכִי־יִהְיֶה בַקָּרַחַת אוֹ בַגַּבַּחַת נֶגַע לָבָן אֲדַמְדָּם צָרַעַת פֹּרַחַת הִוא בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ׃
13.
43 וְרָאָה אֹתוֹ הַכֹּהֵן וְהִנֵּה שְׂאֵת־הַנֶּגַע לְבָנָה אֲדַמְדֶּמֶת בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ כְּמַרְאֵה צָרַעַת עוֹר בָּשָׂר׃
13.
49 וְהָיָה הַנֶּגַע יְרַקְרַק אוֹ אֲדַמְדָּם בַּבֶּגֶד אוֹ בָעוֹר אוֹ־בַשְּׁתִי אוֹ־בָעֵרֶב אוֹ בְכָל־כְּלִי־עוֹר נֶגַע צָרַעַת הוּא וְהָרְאָה אֶת־הַכֹּהֵן׃
13.5
4 וְצִוָּה הַכֹּהֵן וְכִבְּסוּ אֵת אֲשֶׁר־בּוֹ הַנָּגַע וְהִסְגִּירוֹ שִׁבְעַת־יָמִים שֵׁנִית׃
1
4.3 וְיָצָא הַכֹּהֵן אֶל־מִחוּץ לַמַּחֲנֶה וְרָאָה הַכֹּהֵן וְהִנֵּה נִרְפָּא נֶגַע־הַצָּרַעַת מִן־הַצָּרוּעַ׃
1
4.3 וְעָשָׂה אֶת־הָאֶחָד מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה מֵאֲשֶׁר תַּשִּׂיג יָדוֹ׃
1
4.
4 וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת־הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃
1
4.
4 וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃
1
4.5 וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃
1
4.5 וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃
1
4.6 אֶת־הַצִּפֹּר הַחַיָּה יִקַּח אֹתָהּ וְאֶת־עֵץ הָאֶרֶז וְאֶת־שְׁנִי הַתּוֹלַעַת וְאֶת־הָאֵזֹב וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה בְּדַם הַצִּפֹּר הַשְּׁחֻטָה עַל הַמַּיִם הַחַיִּים׃
1
4.
7 וְהִזָּה עַל הַמִּטַּהֵר מִן־הַצָּרַעַת שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה עַל־פְּנֵי הַשָּׂדֶה׃
1
4.
8 וְכִבֶּס הַמִּטַּהֵר אֶת־בְּגָדָיו וְגִלַּח אֶת־כָּל־שְׂעָרוֹ וְרָחַץ בַּמַּיִם וְטָהֵר וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְיָשַׁב מִחוּץ לְאָהֳלוֹ שִׁבְעַת יָמִים׃
1
4.9 וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃
1
4.
15 וְלָקַח הַכֹּהֵן מִלֹּג הַשָּׁמֶן וְיָצַק עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃
1
4.
16 וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית וְהִזָּה מִן־הַשֶּׁמֶן בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃
1
4.
1
7 וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃
1
4.
1
8 וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃
1
4.
19 וְעָשָׂה הַכֹּהֵן אֶת־הַחַטָּאת וְכִפֶּר עַל־הַמִּטַּהֵר מִטֻּמְאָתוֹ וְאַחַר יִשְׁחַט אֶת־הָעֹלָה׃
1
4.
2
1 וְאִם־דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם לִתְנוּפָה לְכַפֵּר עָלָיו וְעִשָּׂרוֹן סֹלֶת אֶחָד בָּלוּל בַּשֶּׁמֶן לְמִנְחָה וְלֹג שָׁמֶן׃
1
4.
2
2 וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה׃
1
4.
23 וְהֵבִיא אֹתָם בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה׃
1
4.
2
4 וְלָקַח הַכֹּהֵן אֶת־כֶּבֶשׂ הָאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה׃
1
4.
25 וְשָׁחַט אֶת־כֶּבֶשׂ הָאָשָׁם וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן עַל־תְּנוּךְ אֹזֶן־הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃
1
4.
26 וּמִן־הַשֶּׁמֶן יִצֹק הַכֹּהֵן עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃
1
4.
2
7 וְהִזָּה הַכֹּהֵן בְּאֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃
1
4.33 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃
1
4.3
4 כִּי תָבֹאוּ אֶל־אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לָכֶם לַאֲחֻזָּה וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם׃
1
4.35 וּבָא אֲשֶׁר־לוֹ הַבַּיִת וְהִגִּיד לַכֹּהֵן לֵאמֹר כְּנֶגַע נִרְאָה לִי בַּבָּיִת׃
1
4.36 וְצִוָּה הַכֹּהֵן וּפִנּוּ אֶת־הַבַּיִת בְּטֶרֶם יָבֹא הַכֹּהֵן לִרְאוֹת אֶת־הַנֶּגַע וְלֹא יִטְמָא כָּל־אֲשֶׁר בַּבָּיִת וְאַחַר כֵּן יָבֹא הַכֹּהֵן לִרְאוֹת אֶת־הַבָּיִת׃
1
4.3
7 וְרָאָה אֶת־הַנֶּגַע וְהִנֵּה הַנֶּגַע בְּקִירֹת הַבַּיִת שְׁקַעֲרוּרֹת יְרַקְרַקֹּת אוֹ אֲדַמְדַּמֹּת וּמַרְאֵיהֶן שָׁפָל מִן־הַקִּיר׃
1
4.3
8 וְיָצָא הַכֹּהֵן מִן־הַבַּיִת אֶל־פֶּתַח הַבָּיִת וְהִסְגִּיר אֶת־הַבַּיִת שִׁבְעַת יָמִים׃
1
4.39 וְשָׁב הַכֹּהֵן בַּיּוֹם הַשְּׁבִיעִי וְרָאָה וְהִנֵּה פָּשָׂה הַנֶּגַע בְּקִירֹת הַבָּיִת׃
1
4.
4
1 וְאֶת־הַבַּיִת יַקְצִעַ מִבַּיִת סָבִיב וְשָׁפְכוּ אֶת־הֶעָפָר אֲשֶׁר הִקְצוּ אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃
1
4.
4
2 וְלָקְחוּ אֲבָנִים אֲחֵרוֹת וְהֵבִיאוּ אֶל־תַּחַת הָאֲבָנִים וְעָפָר אַחֵר יִקַּח וְטָח אֶת־הַבָּיִת׃
1
4.
43 וְאִם־יָשׁוּב הַנֶּגַע וּפָרַח בַּבַּיִת אַחַר חִלֵּץ אֶת־הָאֲבָנִים וְאַחֲרֵי הִקְצוֹת אֶת־הַבַּיִת וְאַחֲרֵי הִטּוֹחַ׃
1
4.
4
4 וּבָא הַכֹּהֵן וְרָאָה וְהִנֵּה פָּשָׂה הַנֶּגַע בַּבָּיִת צָרַעַת מַמְאֶרֶת הִוא בַּבַּיִת טָמֵא הוּא׃
1
4.
45 וְנָתַץ אֶת־הַבַּיִת אֶת־אֲבָנָיו וְאֶת־עֵצָיו וְאֵת כָּל־עֲפַר הַבָּיִת וְהוֹצִיא אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃
1
4.
46 וְהַבָּא אֶל־הַבַּיִת כָּל־יְמֵי הִסְגִּיר אֹתוֹ יִטְמָא עַד־הָעָרֶב׃
1
4.
4
7 וְהַשֹּׁכֵב בַּבַּיִת יְכַבֵּס אֶת־בְּגָדָיו וְהָאֹכֵל בַּבַּיִת יְכַבֵּס אֶת־בְּגָדָיו׃
1
4.
4
8 וְאִם־בֹּא יָבֹא הַכֹּהֵן וְרָאָה וְהִנֵּה לֹא־פָשָׂה הַנֶּגַע בַּבַּיִת אַחֲרֵי הִטֹּחַ אֶת־הַבָּיִת וְטִהַר הַכֹּהֵן אֶת־הַבַּיִת כִּי נִרְפָּא הַנָּגַע׃
1
4.
49 וְלָקַח לְחַטֵּא אֶת־הַבַּיִת שְׁתֵּי צִפֳּרִים וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃
1
4.5
1 וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃
1
4.5
2 וְחִטֵּא אֶת־הַבַּיִת בְּדַם הַצִּפּוֹר וּבַמַּיִם הַחַיִּים וּבַצִּפֹּר הַחַיָּה וּבְעֵץ הָאֶרֶז וּבָאֵזֹב וּבִשְׁנִי הַתּוֹלָעַת׃
15.
1 וְכָל־הַנֹּגֵעַ בְּכֹל אֲשֶׁר יִהְיֶה תַחְתָּיו יִטְמָא עַד־הָעָרֶב וְהַנּוֹשֵׂא אוֹתָם יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
2 דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם אֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא׃
15.
2 וְכֹל אֲשֶׁר תִּשְׁכַּב עָלָיו בְּנִדָּתָהּ יִטְמָא וְכֹל אֲשֶׁר־תֵּשֵׁב עָלָיו יִטְמָא׃
1
5.3 וְזֹאת תִּהְיֶה טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת־זוֹבוֹ אוֹ־הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא׃
1
5.3 וְעָשָׂה הַכֹּהֵן אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה וְכִפֶּר עָלֶיהָ הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹב טֻמְאָתָהּ׃
15.
4 כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃
15.5 וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.6 וְהַיֹּשֵׁב עַל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
7 וְהַנֹּגֵעַ בִּבְשַׂר הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
8 וְכִי־יָרֹק הַזָּב בַּטָּהוֹר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
1
5.9 וְכָל־הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא׃
15.
1
1 וְכֹל אֲשֶׁר יִגַּע־בּוֹ הַזָּב וְיָדָיו לֹא־שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
1
2 וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב יִשָּׁבֵר וְכָל־כְּלִי־עֵץ יִשָּׁטֵף בַּמָּיִם׃
15.
13 וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃
15.
1
4 וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃
15.
15 וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃
15.
16 וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃
15.
1
7 וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
1
8 וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃
15.
19 וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃
15.
2
1 וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
2
2 וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
23 וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃
15.
2
4 וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃
15.
25 וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃
15.
26 כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃
15.
2
7 וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃
15.
2
8 וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃
15.
29 וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃
1
5.3
1 וְהִזַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת־מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם׃
1
5.33 וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃
1
7.3 אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז בַּמַּחֲנֶה אוֹ אֲשֶׁר יִשְׁחַט מִחוּץ לַמַּחֲנֶה׃
1
7.
4 וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ לְהַקְרִיב קָרְבָּן לַיהוָה לִפְנֵי מִשְׁכַּן יְהוָה דָּם יֵחָשֵׁב לָאִישׁ הַהוּא דָּם שָׁפָךְ וְנִכְרַת הָאִישׁ הַהוּא מִקֶּרֶב עַמּוֹ׃
1
7.5 לְמַעַן אֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶת־זִבְחֵיהֶם אֲשֶׁר הֵם זֹבְחִים עַל־פְּנֵי הַשָּׂדֶה וֶהֱבִיאֻם לַיהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד אֶל־הַכֹּהֵן וְזָבְחוּ זִבְחֵי שְׁלָמִים לַיהוָה אוֹתָם׃
1
7.6 וְזָרַק הַכֹּהֵן אֶת־הַדָּם עַל־מִזְבַּח יְהוָה פֶּתַח אֹהֶל מוֹעֵד וְהִקְטִיר הַחֵלֶב לְרֵיחַ נִיחֹחַ לַיהוָה׃
1
7.
7 וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃
1
7.
1
1 כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃
1
7.
1
2 עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃
1
7.
13 וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃
1
7.
1
4 כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃
1
7.
15 וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃
1
8.
19 וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃
1
8.
2
4 אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃
1
8.
25 וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃
1
8.
26 וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃
1
8.
2
7 כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃
1
8.
2
8 וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃
1
8.
29 כִּי כָּל־אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת מִקֶּרֶב עַמָּם׃
19.
2 דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.
2 וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃
19.
7 וְאִם הֵאָכֹל יֵאָכֵל בַּיּוֹם הַשְּׁלִישִׁי פִּגּוּל הוּא לֹא יֵרָצֶה׃
19.
19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
19.3
1 אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
20.
1 וְאִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ מוֹת־יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת׃
20.
2 וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ עֶרְוַת דֹּדוֹ גִּלָּה חֶטְאָם יִשָּׂאוּ עֲרִירִים יָמֻתוּ׃
20.
2 וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר אִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמֻהוּ בָאָבֶן׃
20.3 וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃
20.
2
4 וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃
20.
25 וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃
20.
26 וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃
2
1.
1 וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲ\u
200dשֶׁר־יוּצַק עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת־יָדוֹ לִלְבֹּשׁ אֶת־הַבְּגָדִים אֶת־רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם׃
2
1.
1 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא־יִטַּמָּא בְּעַמָּיו׃
2
1.
2 אוֹ־גִבֵּן אוֹ־דַק אוֹ תְּבַלֻּל בְּעֵינוֹ אוֹ גָרָב אוֹ יַלֶּפֶת אוֹ מְרוֹחַ אָשֶׁךְ׃
2
1.
2 כִּי אִם־לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו לְאִמּוֹ וּלְאָבִיו וְלִבְנוֹ וּלְבִתּוֹ וּלְאָחִיו׃
2
1.3 וְלַאֲחֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו אֲשֶׁר לֹא־הָיְתָה לְאִישׁ לָהּ יִטַּמָּא׃
2
1.
4 לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּוֹ׃
2
1.5 לֹא־יקרחה יִקְרְחוּ קָרְחָה בְּרֹאשָׁם וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ וּבִבְשָׂרָם לֹא יִשְׂרְטוּ שָׂרָטֶת׃
2
1.
7 אִשָּׁה זֹנָה וַחֲלָלָה לֹא יִקָּחוּ וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ לֹא יִקָּחוּ כִּי־קָדֹשׁ הוּא לֵאלֹהָיו׃
2
1.
8 וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃
2
2.
1 וְכָל־זָר לֹא־יֹאכַל קֹדֶשׁ תּוֹשַׁב כֹּהֵן וְשָׂכִיר לֹא־יֹאכַל קֹדֶשׁ׃
2
2.
2 דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי־יִשְׂרָאֵל וְלֹא יְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי אֲשֶׁר הֵם מַקְדִּשִׁים לִי אֲנִי יְהוָה׃
2
2.
2 כֹּל אֲשֶׁר־בּוֹ מוּם לֹא תַקְרִיבוּ כִּי־לֹא לְרָצוֹן יִהְיֶה לָכֶם׃
2
2.3 אֱמֹר אֲלֵהֶם לְדֹרֹתֵיכֶם כָּל־אִישׁ אֲשֶׁר־יִקְרַב מִכָּל־זַרְעֲכֶם אֶל־הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְנֵי־יִשְׂרָאֵל לַיהוָה וְטֻמְאָתוֹ עָלָיו וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִלְּפָנַי אֲנִי יְהוָה׃
2
2.3 בַּיּוֹם הַהוּא יֵאָכֵל לֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר אֲנִי יְהוָה׃
2
2.
4 אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃
2
2.5 אוֹ־אִישׁ אֲשֶׁר יִגַּע בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ אוֹ בְאָדָם אֲשֶׁר יִטְמָא־לוֹ לְכֹל טֻמְאָתוֹ׃
2
2.6 נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ וְטָמְאָה עַד־הָעָרֶב וְלֹא יֹאכַל מִן־הַקֳּדָשִׁים כִּי אִם־רָחַץ בְּשָׂרוֹ בַּמָּיִם׃
2
2.
7 וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃
2
2.
8 נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ אֲנִי יְהוָה׃
2
2.9 וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי וְלֹא־יִשְׂאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ אֲנִי יְהוָה מְקַדְּשָׁם׃
2
2.
1
1 וְכֹהֵן כִּי־יִקְנֶה נֶפֶשׁ קִנְיַן כַּסְפּוֹ הוּא יֹאכַל בּוֹ וִילִיד בֵּיתוֹ הֵם יֹאכְלוּ בְלַחְמוֹ׃
2
2.
1
2 וּבַת־כֹּהֵן כִּי תִהְיֶה לְאִישׁ זָר הִוא בִּתְרוּמַת הַקֳּדָשִׁים לֹא תֹאכֵל׃
2
2.
13 וּבַת־כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל־בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל־זָר לֹא־יֹאכַל בּוֹ׃
2
2.
1
4 וְאִישׁ כִּי־יֹאכַל קֹדֶשׁ בִּשְׁגָגָה וְיָסַף חֲמִשִׁיתוֹ עָלָיו וְנָתַן לַכֹּהֵן אֶת־הַקֹּדֶשׁ׃
2
2.
15 וְלֹא יְחַלְּלוּ אֶת־קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר־יָרִימוּ לַיהוָה׃
2
2.
16 וְהִשִּׂיאוּ אוֹתָם עֲוֺן אַשְׁמָה בְּאָכְלָם אֶת־קָדְשֵׁיהֶם כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃
2
7.3 וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃
2
7.3 וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃ ' None | sup>5.
2 or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;
5.3 or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; and, when he knoweth of it, be guilty;
5.9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering. 6.
2 Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby.
7.
19 And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, every one that is clean may eat thereof.
7.
20 But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, having his uncleanness upon him, that soul shall be cut off from his people.
7.
2
1 And when any one shall touch any unclean thing, whether it be the uncleanness of man, or an unclean beast, or any unclean detestable thing, and eat of the flesh of the sacrifice of peace-offerings, which pertain unto the LORD, that soul shall be cut off from his people.'
10.
2 And there came forth fire from before the LORD, and devoured them, and they died before the LORD.
10.3 Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.
10.9 ’Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations.
10.
10 And that ye may put difference between the holy and the common, and between the unclean and the clean;
10.
1
2 And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left: ‘Take the meal-offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar; for it is most holy.
1
1.
1 And the LORD spoke unto Moses and to Aaron, saying unto them:
1
1.
2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth.
1
1.3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.
1
1.
4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
1
1.5 And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
1
1.6 And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you
1
1.
7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.
1
1.
8 of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.
1
1.9 These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat.
1
1.
10 And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you,
1
1.
1
1 and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.
1
1.
1
2 Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you.
1
1.
13 And these ye shall have in detestation among the fowls; they shall not be eaten, they are a detestable thing: the great vulture, and the bearded vulture, and the ospray;
1
1.
1
4 and the kite, and the falcon after its kinds;
1
1.
15 every raven after its kinds;
1
1.
16 and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;
1
1.
1
7 and the little owl, and the cormorant, and the great owl;
1
1.
1
8 and the horned owl, and the pelican, and the carrion-vulture;
1
1.
19 and the stork, and the heron after its kinds, and the hoopoe, and the bat.
1
1.
20 All winged swarming things that go upon all fours are a detestable thing unto you.
1
1.
2
1 Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;
1
1.
2
2 even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds.
1
1.
23 But all winged swarming things, which have four feet, are a detestable thing unto you.
1
1.
2
4 And by these ye shall become unclean; whosoever toucheth the carcass of them shall be unclean until even.
1
1.
25 And whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even.
1
1.
26 Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean.
1
1.
2
7 And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even.
1
1.
2
8 And he that beareth the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you.
1
1.
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,
1
1.30 and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.
1
1.3
1 These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even.
1
1.3
2 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean.
1
1.33 And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.
1
1.3
4 All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.
1
1.35 And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you.
1
1.36 Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean.
1
1.3
7 And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean.
1
1.3
8 But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you.
1
1.39 And if any beast, of which ye may eat, die, he that toucheth the carcass thereof shall be unclean until the even.
1
1.
40 And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even.
1
1.
4
1 And every swarming thing that swarmeth upon the earth is a detestable thing; it shall not be eaten.
1
1.
4
2 Whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or whatsoever hath many feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing.
1
1.
43 Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
1
1.
4
4 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.
1
1.
45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. .
1
1.
46 This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;
1
1.
4
7 to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.
1
2.
1 And the LORD spoke unto Moses, saying:
1
2.
2 Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.
1
2.3 And in the eighth day the flesh of his foreskin shall be circumcised.
1
2.
4 And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.
1
2.5 But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.
1
2.6 And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.
1
2.
7 And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female.
1
2.
8 And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.
13.
2 When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests.
13.
19 and in the place of the boil there is a white rising, or a bright spot, reddish-white, then it shall be shown to the priest.
13.
2
4 Or when the flesh hath in the skin thereof a burning by fire, and the quick flesh of the burning become a bright spot, reddish-white, or white;
13.3
7 But if the scall stay in its appearance, and black hair be grown up therein; the scall is healed, he is clean; and the priest shall pronounce him clean.
13.
4
2 But if there be in the bald head, or the bald forehead, a reddish-white plague, it is leprosy breaking out in his bald head, or his bald forehead.
13.
43 Then the priest shall look upon him; and, behold, if the rising of the plague be reddish-white in his bald head, or in his bald forehead, as the appearance of leprosy in the skin of the flesh,
13.
49 If the plague be greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in any thing of skin, it is the plague of leprosy, and shall be shown unto the priest.
13.50 And the priest shall look upon the plague, and shut up that which hath the plague seven days.
13.5
4 then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more.
1
4.3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;
1
4.
4 then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.
1
4.5 And the priest shall command to kill one of the birds in an earthen vessel over running water.
1
4.6 As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.
1
4.
7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field.
1
4.
8 And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and he shall be clean; and after that he may come into the camp, but shall dwell outside his tent seven days.
1
4.9 And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off; and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean.
1
4.
15 And the priest shall take of the log of oil, and pour it into the palm of his own left hand.
1
4.
16 And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD.
1
4.
1
7 And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering.
1
4.
1
8 And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD.
1
4.
19 And the priest shall offer the sin-offering, and make atonement for him that is to be cleansed because of his uncleanness; and afterward he shall kill the burnt-offering.
1
4.
20 And the priest shall offer the burnt-offering and the meal-offering upon the altar; and the priest shall make atonement for him, and he shall be clean.
1
4.
2
1 And if he be poor, and his means suffice not, then he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil;
1
4.
2
2 and two turtle-doves, or two young pigeons, such as his means suffice for; and the one shall be a sin-offering, and the other a burnt-offering.
1
4.
23 And on the eighth day he shall bring them for his cleansing unto the priest, unto the door of the tent of meeting, before the LORD.
1
4.
2
4 And the priest shall take the lamb of the guilt-offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD.
1
4.
25 And he shall kill the lamb of the guilt-offering, and the priest shall take of the blood of the guilt-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.
1
4.
26 And the priest shall pour of the oil into the palm of his own left hand.
1
4.
2
7 And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD.
1
4.30 And he shall offer one of the turtle-doves, or of the young pigeons, such as his means suffice for;
1
4.33 And the LORD spoke unto Moses and unto Aaron, saying:
1
4.3
4 When ye are come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;
1
4.35 then he that owneth the house shall come and tell the priest, saying: ‘There seemeth to me to be as it were a plague in the house.’
1
4.36 And the priest shall command that they empty the house, before the priest go in to see the plague, that all that is in the house be not made unclean; and afterward the priest shall go in to see the house.
1
4.3
7 And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow streaks, greenish or reddish, and the appearance thereof be lower than the wall;
1
4.3
8 then the priest shall go out of the house to the door of the house, and shut up the house seven days.
1
4.39 And the priest shall come again the seventh day, and shall look; and, behold, if the plague be spread in the walls of the house;
1
4.
40 then the priest shall command that they take out the stones in which the plague is, and cast them into an unclean place without the city.
1
4.
4
1 And he shall cause the house to be scraped within round about, and they shall pour out the mortar that they scrape off without the city into an unclean place.
1
4.
4
2 And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.
1
4.
43 And if the plague come again, and break out in the house, after that the stones have been taken out, and after the house hath been scraped, and after it is plastered;
1
4.
4
4 then the priest shall come in and look; and, behold, if the plague be spread in the house, it is a maligt leprosy in the house: it is unclean.
1
4.
45 And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house; and he shall carry them forth out of the city into an unclean place.
1
4.
46 Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.
1
4.
4
7 And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.
1
4.
4
8 And if the priest shall come in, and look, and, behold, the plague hath not spread in the house, after the house was plastered; then the priest shall pronounce the house clean, because the plague is healed.
1
4.
49 And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop.
1
4.50 And he shall kill one of the birds in an earthen vessel over running water.
1
4.5
1 And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times.
1
4.5
2 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet.
15.
1 And the LORD spoke unto Moses and to Aaron, saying:
15.
2 Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean.
1
5.3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
15.
4 Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. .
15.5 And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.6 And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
8 And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even.
1
5.9 And what saddle soever he that hath the issue rideth upon shall be unclean.
15.
10 And whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
1
1 And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
1
2 And the earthen vessel, which he that hath the issue toucheth, shall be broken; and every vessel of wood shall be rinsed in water.
15.
13 And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean.
15.
1
4 And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest.
15.
15 And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue.
15.
16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even.
15.
1
7 And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even.
15.
1
8 The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even.
15.
19 And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.
15.
20 And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.
15.
2
1 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
2
2 And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
23 And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
15.
2
4 And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. .
15.
25 And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.
15.
26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity.
15.
2
7 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
15.
2
8 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
15.
29 And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting.
1
5.30 And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness.
1
5.3
1 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them.
1
5.33 and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.
1
7.3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp,
1
7.
4 and hath not brought it unto the door of the tent of meeting, to present it as an offering unto the LORD before the tabernacle of the LORD, blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people.
1
7.5 To the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto the LORD, unto the door of the tent of meeting, unto the priest, and sacrifice them for sacrifices of peace-offerings unto the LORD.
1
7.6 And the priest shall dash the blood against the altar of the LORD at the door of the tent of meeting, and make the fat smoke for a sweet savour unto the LORD.
1
7.
7 And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. .
1
7.
10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people.
1
7.
1
1 For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life.
1
7.
1
2 Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.
1
7.
13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust.
1
7.
1
4 For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.
1
7.
15 And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean.
1
8.
19 And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.
1
8.
20 And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.
1
8.
2
4 Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you.
1
8.
25 And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.
1
8.
26 Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—
1
8.
2
7 for all these abominations have the men of the land done, that were before you, and the land is defiled—
1
8.
2
8 that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.
1
8.
29 For whosoever shall do any of these abominations, even the souls that do them shall be cut off from among their people.
1
8.30 Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God.
19.
2 Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.
19.
7 And if it be eaten at all on the third day, it is a vile thing; it shall not be accepted.
19.
19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
19.3
1 Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God.
20.
2 Moreover, thou shalt say to the children of Israel: Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones.
20.3 I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name.
20.
2
4 But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples.
20.
25 Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean.
20.
26 And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.
2
1.
1 And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people;
2
1.
2 except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother;
2
1.3 and for his sister a virgin, that is near unto him, that hath had no husband, for her may he defile himself.
2
1.
4 He shall not defile himself, being a chief man among his people, to profane himself.
2
1.5 They shall not make baldness upon their head, neither shall they shave off the corners of their beard, nor make any cuttings in their flesh.
2
1.
7 They shall not take a woman that is a harlot, or profaned; neither shall they take a woman put away from her husband; for he is holy unto his God.
2
1.
8 Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.
2
2.
2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto Me, and that they profane not My holy name: I am the LORD.
2
2.3 Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD.
2
2.
4 What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out;
2
2.5 or whosoever toucheth any swarming thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
2
2.6 the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water.
2
2.
7 And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread.
2
2.
8 That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD.
2
2.9 They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD who sanctify them.
2
2.
10 There shall no acommon man eat of the holy thing; a tet of a priest, or a hired servant, shall not eat of the holy thing.
2
2.
1
1 But if a priest buy any soul, the purchase of his money, he may eat of it; and such as are born in his house, they may eat of his bread.
2
2.
1
2 And if a priest’s daughter be married unto a common man, she shall not eat of that which is set apart from the holy things.
2
2.
13 But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she may eat of her father’s bread; but there shall no common man
2
2.
1
4 And if a man eat of the holy thing through error, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing.
2
2.
15 And they shall not profane the holy things of the children of Israel, which they set apart unto the LORD;
2
2.
16 and so cause them to bear the iniquity that bringeth guilt, when they eat their holy things; for I am the LORD who sanctify them.
23.
40 And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.
2
7.3 then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary. ' None |
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6. Hebrew Bible, Numbers, 5.28, 9.6-9.7, 12.12, 12.14-12.15, 18.21-18.23, 18.25-18.32, 19.1-19.21, 31.19, 31.23, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Corpse impurity • Death, as impurity • Gentiles, insusceptibility to impurity • Impurity • Impurity, moral • Impurity, ritual • Impurity/Impurities • Non-Jews, impurity and • Purification, corpse-impurity • Purity and impurity, ritual purity • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, ritual purity, corpse impurity • Purity, impurity, defilement, cleansing, ritual purity, food • Purity, impurity, defilement, cleansing, ritual purity, gentiles • Purity, impurity, defilement, cleansing, ritual, terminology • Purity, impurity, defilement, cleansing, terminology • Purity/Impurity • Purity/impurity • Rule of the Community, on length of impurity • Spirits, impure • angels, Susceptibility to impurity • categorical purity (insusceptibility to impurity) • corpse impurity • corpse impurity, hands/handwashing • corpses, impurity caused by • death, impurity of • food, impurity of among Jews • graded system of impurity • hands, impurity of, washing of • impurity • impurity, and Passover • impurity, corpses causing • impurity, length of • impurity, non-Jewish • impurity, tent • nega impurity, outside cult • nega impurity, utensils • public domain, impurity in • ritual impurity, Hebrew Bible • ritual impurity, and moral impurity, compared • rot (raqav) impurity • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through overhang, • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 205, 236; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 79, 100, 104, 113, 197, 200, 224, 227; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 69, 147, 154; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 39, 50, 115; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 82; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 198; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 28, 53, 54, 55, 56, 57; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 250; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 68, 98, 219; Neusner (2001), The Theology of Halakha, 302, 319; Schiffman (1983), Testimony and the Penal Code, 57, 178; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 262; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46, 48
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5.28 וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃
9.6 וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא־יָכְלוּ לַעֲשֹׂת־הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא׃ 9.7 וַיֹּאמְרוּ הָאֲנָשִׁים הָהֵמָּה אֵלָיו אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃
12.12 אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃
12.14 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃ 12.15 וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים וְהָעָם לֹא נָסַע עַד־הֵאָסֵף מִרְיָם׃
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׃
18.25 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׃
19.1 וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃
19.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 19.2 וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃ 19.2 זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃ 19.3 וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃ 19.4 וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃ 19.5 וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃ 1
9.6 וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃ 19.7 וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃ 19.8 וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃ 19.9 וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃
19.11 הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃
19.12 הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃
19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃
19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃
19.15 וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃
19.16 וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃
19.17 וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃
19.18 וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃
19.19 וְהִזָּה הַטָּהֹר עַל־הַטָּמֵא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָהֵר בָּעָרֶב׃ 19.21 וְהָיְתָה לָּהֶם לְחֻקַּת עוֹלָם וּמַזֵּה מֵי־הַנִּדָּה יְכַבֵּס בְּגָדָיו וְהַנֹּגֵעַ בְּמֵי הַנִּדָּה יִטְמָא עַד־הָעָרֶב׃
31.19 וְאַתֶּם חֲנוּ מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים כֹּל הֹרֵג נֶפֶשׁ וְכֹל נֹגֵעַ בֶּחָלָל תִּתְחַטְּאוּ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי אַתֶּם וּשְׁבִיכֶם׃
31.23 כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃
35.33 וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34 וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃'' None | sup>
5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.
9.6 But there were certain men, who were unclean by the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and before Aaron on that day. 9.7 And those men said unto him: ‘We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of the LORD in its appointed season among the children of Israel?’
12.12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’
12.14 And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’ 12.15 And Miriam was shut up without the camp seven days; and the people journeyed not till Miriam was brought in again.
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.
18.25 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.’
19.1 And the LORD spoke unto Moses and unto Aaron, saying: 19.2 This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke. 19.3 And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face. 19.4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times. 19.5 And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt. 1
9.6 And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. 19.7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even. 19.8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. 19.9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin.
19.10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
19.11 He that toucheth the dead, even any man’s dead body, shall be unclean seven days;
19.12 the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean.
19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.
19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.
19.15 And every open vessel, which hath no covering close-bound upon it, is unclean.
19.16 And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.
19.17 And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel.
19.18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave.
19.19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even. 19.20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean. 19.21 And it shall be a perpetual statute unto them; and he that sprinkleth the water of sprinkling shall wash his clothes; and he that toucheth the water of sprinkling shall be unclean until even.
31.19 And encamp ye without the camp seven days; whosoever hath killed any person, and whosoever hath touched any slain, purify yourselves on the third day and on the seventh day, ye and your captives.
31.23 every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water.
35.33 So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. 35.34 And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’'' None |
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7. Hebrew Bible, Proverbs, 15.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Impurity/Impurities • Purity/Impurity • purity/impurity
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 75; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 242; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 225
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15.8 זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃'' None | sup>
15.8 The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight.'' None |
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8. Hebrew Bible, Psalms, 106.37-106.38 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Impure/Unclean • Purity/Impurity • food, impurity of among Jews • purity (impurity), gentile • purity (impurity), moral
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 82; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250; Stuckenbruck (2007), 1 Enoch 91-108, 401
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106.37 וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38 וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃'' None | sup>
106.37 Yea, they sacrificed their sons and their daughters unto demons, 106.38 And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood.'' None |
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9. Hebrew Bible, Isaiah, 1.15-1.17, 14.5, 30.22, 40.3, 52.1, 54.11-54.12, 57.7-57.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Impure/Unclean • Impurity/Uncleanness • Lamentations, impurity images in • Purity, impurity, defilement, cleansing, ritual purity, homes, posessions etc. • Purity, impurity, defilement, cleansing, ritual purity, gentiles • Purity, impurity, defilement, cleansing, ritual purity, gentiles, intrinsic • Purity, impurity, defilement, cleansing, ritual, gentile food • Ritual/Law, impurity • food, impurity of among Jews • food, impurity of in second- and third-century sources • food, impurity of of out-groups • gentiles, impurity of • heart purity and impurity of • impurity • moral impurity • pollution, impurity • pure/impure • women, in Judaism, impurity and marital separation
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42, 47, 78, 144; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 97; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 188; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 87; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 63; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 318; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 287, 312; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 45, 53, 55, 56, 126; Stuckenbruck (2007), 1 Enoch 91-108, 138, 313
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1.15 וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16 רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17 לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃
14.5 שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃
30.22 וְטִמֵּאתֶם אֶת־צִפּוּי פְּסִילֵי כַסְפֶּךָ וְאֶת־אֲפֻדַּת מַסֵּכַת זְהָבֶךָ תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ׃
40.3 וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
52.1 חָשַׂף יְהוָה אֶת־זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל־הַגּוֹיִם וְרָאוּ כָּל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃
52.1 עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלִַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא־בָךְ עוֹד עָרֵל וְטָמֵא׃
54.11 עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12 וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃
57.7 עַל הַר־גָּבֹהַּ וְנִשָּׂא שַׂמְתְּ מִשְׁכָּבֵךְ גַּם־שָׁם עָלִית לִזְבֹּחַ זָבַח׃ 57.8 וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃'' None | sup>
1.15 And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 1.16 Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil; 1.17 Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.
14.5 The LORD hath broken the staff of the wicked, the sceptre of the rulers,
30.22 And ye shall defile thy graven images overlaid with silver, And thy molten images covered with gold; Thou shalt put them far away as one unclean; Thou shalt say unto it: ‘Get thee hence.’
40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
52.1 Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean.
54.11 O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 54.12 And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.
57.7 Upon a high and lofty mountain Hast thou set thy bed; Thither also wentest thou up To offer sacrifice. 57.8 And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest.'' None |
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10. Hebrew Bible, Jeremiah, 2.23-2.25, 3.1, 3.9, 25.30 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Impurity/Uncleanness • Lamentations, impurity images in • Purity/Impurity • Ritual/Law, impurity • impurity • pollution, impurity
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 82; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 230, 286, 312; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46; Stuckenbruck (2007), 1 Enoch 91-108, 177
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2.23 אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ׃ 2.24 פֶּרֶה לִמֻּד מִדְבָּר בְּאַוַּת נפשו נַפְשָׁהּ שָׁאֲפָה רוּחַ תַּאֲנָתָהּ מִי יְשִׁיבֶנָּה כָּל־מְבַקְשֶׁיהָ לֹא יִיעָפוּ בְּחָדְשָׁהּ יִמְצָאוּנְהָ׃ 2.25 מִנְעִי רַגְלֵךְ מִיָּחֵף וגורנך וּגְרוֹנֵךְ מִצִּמְאָה וַתֹּאמְרִי נוֹאָשׁ לוֹא כִּי־אָהַבְתִּי זָרִים וְאַחֲרֵיהֶם אֵלֵךְ׃
3.1 וְגַם־בְּכָל־זֹאת לֹא־שָׁבָה אֵלַי בָּגוֹדָה אֲחוֹתָהּ יְהוּדָה בְּכָל־לִבָּהּ כִּי אִם־בְּשֶׁקֶר נְאֻם־יְהוָה׃
3.1 לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת־אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ־אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד הֲלוֹא חָנוֹף תֶּחֱנַף הָאָרֶץ הַהִיא וְאַתְּ זָנִית רֵעִים רַבִּים וְשׁוֹב אֵלַי נְאֻם־יְהֹוָה׃
3.9 וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃' ' None | sup>
2.23 How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways; 2.24 A wild ass used to the wilderness, that snuffeth up the wind in her desire; her lust, who can hinder it? All they that seek her will not weary themselves; in her month they shall find her. 2.25 Withhold thy foot from being unshod, and thy throat from thirst; but thou saidst: ‘There is no hope; No, for I have loved strangers, and after them will I go.’
3.1 . . . saying: If a man put away his wife, and she go from him, and become another man’s, may he return unto her again? Will not that land be greatly polluted? But thou hast played the harlot with many lovers; and wouldest thou yet return to Me? Saith the LORD.
3.9 and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks;
25.30 Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.'' None |
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11. Hebrew Bible, Lamentations, 1.8, 1.13, 1.17, 4.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Lamentations, impurity images in • Ritual/Law, impurity • impurity • menstruants/niddah, objects rendered impure by
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 395; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 168; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46, 55, 126, 138
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1.8 חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃
1.13 מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃
1.17 פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃
4.11 כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃'' None | sup>
1.8 Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.
1.13 From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate and faint all day long.
1.17 Zion spreads out her hands for help, but there is none to comfort her; the Lord has commanded concerning Jacob that his adversaries shall be round about him; Jerusalem has become an outcast among them.
4.11 The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.'' None |
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12. Hesiod, Works And Days, 240-245, 734 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • food, impurity of in ancient cultures • miaros (pollution, impurity), Demosthenes • miaros (pollution, impurity), in Aeschines • noos/nous, seat of purity/impurity, in Hesiod
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 89, 168; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 41, 44, 46, 49
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240 πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα,'241 ὅς κεν ἀλιτραίνῃ καὶ ἀτάσθαλα μηχανάαται. 242 τοῖσιν δʼ οὐρανόθεν μέγʼ ἐπήγαγε πῆμα Κρονίων 243 λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί. 244 οὐδὲ γυναῖκες τίκτουσιν, μινύθουσι δὲ οἶκοι 245 Ζηνὸς φραδμοσύνῃσιν Ὀλυμπίου· ἄλλοτε δʼ αὖτε
734 ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι. ' None | sup>
240 However, when to both the foreigner'241 And citizen are given judgments fair 242 And honest, children grow in amity, 243 Far-seeing Zeus sends them no dread warfare, 244 And decent men suffer no scarcity 245 of food, no ruin, as they till their field
734 The South Wind’s dreadful blasts – he stirs the sea ' None |
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13. Hebrew Bible, Ezekiel, 4.12-4.14, 5.11, 36.17-36.19, 36.22-36.26, 44.15, 44.23 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, defilement by association • Purity, impurity, defilement, cleansing, intrinsic • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, purification • Purity, impurity, defilement, cleansing, ritual purity, corpse impurity • Purity, impurity, defilement, cleansing, ritual purity, food • Purity, impurity, defilement, cleansing, ritual purity, gentiles • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • Purity, impurity, defilement, cleansing, ritual, terminology • Purity, impurity, defilement, cleansing, terminology • Purity/Impurity • Purity/impurity • death, impurity of • food, impurity of among Jews • gentiles, impurity of • heart purity and impurity of • menstruants/niddah, objects rendered impure by • pure/impure • rabbinic conceptions of impurity • ritual impurity, Hebrew Bible • ritual impurity, and moral impurity, compared
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29, 42, 50, 51, 56, 112; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 395; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 63, 64, 82, 88; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 54, 55; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 57, 59, 60, 74, 79, 80
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36.17 בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃ 36.18 וָאֶשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם עַל־הַדָּם אֲשֶׁר־שָׁפְכוּ עַל־הָאָרֶץ וּבְגִלּוּלֵיהֶם טִמְּאוּהָ׃ 36.19 וָאָפִיץ אֹתָם בַּגּוֹיִם וַיִּזָּרוּ בָּאֲרָצוֹת כְּדַרְכָּם וְכַעֲלִילוֹתָם שְׁפַטְתִּים׃
36.22 לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃ 36.23 וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ 36.24 וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ 36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃
44.15 וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃
44.23 וְאֶת־עַמִּי יוֹרוּ בֵּין קֹדֶשׁ לְחֹל וּבֵין־טָמֵא לְטָהוֹר יוֹדִעֻם׃' ' None | sup>
36.17 ’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity. 36.18 Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols; 36.19 and I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them.
36.22 Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came. 36.23 And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 36.24 For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. 36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. 36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
44.15 But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;
44.23 And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.' ' None |
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14. Hebrew Bible, Haggai, 2.11-2.13 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Impurity/Impurities • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, terminology
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 199; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 60
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2.11 כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃ 2.12 הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃ 2.13 וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃'' None | sup>
2.11 ’Thus saith the LORD of hosts: Ask now the priests for instruction, saying: 2.12 If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’ 2.13 Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’'' None |
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15. Euripides, Electra, 1355 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • miaros (pollution, impurity), and homicide • noos/nous, seat of purity/impurity, in the Delian aretalogy of Sarapis • phren/phrenes, seat of purity/impurity, in Euripides Electra • phren/phrenes, seat of purity/impurity, in the Hippolytus • phren/phrenes, seat of purity/impurity, in the Orestes
Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 43; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 228, 233, 234, 266
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1355 μηδ' ἐπιόρκων μέτα συμπλείτω:"" None | sup>
1355 or set sail with perjurers; as a god, I give this address to mortals. Choru'' None |
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16. Euripides, Hippolytus, 317, 653-655 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • body (female), impure • phren/phrenes, seat of purity/impurity, in the Hippolytus
Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 34; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 184, 186, 187, 195, 202, 203, 204, 205, 206, 208, 213
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317 χεῖρες μὲν ἁγναί, φρὴν δ' ἔχει μίασμά τι."
653 ἁγὼ ῥυτοῖς νασμοῖσιν ἐξομόρξομαι, 654 ἐς ὦτα κλύζων. πῶς ἂν οὖν εἴην κακός,' "655 ὃς οὐδ' ἀκούσας τοιάδ' ἁγνεύειν δοκῶ;" "' None | sup>
317 My hands are pure, but on my soul there rests a stain. Nurse653 and their servants carry it abroad. 655 when by the very mention of it I feel myself polluted? Be well assured, woman, ’tis only my religious scruple saves thee. For had not I unawares been caught by an oath, ’fore heaven! I would not have refrained from telling all unto my father. But now I will from the house away, so long a ' None |
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17. Hebrew Bible, 2 Chronicles, 26.16 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Households, cleanness/impurity • Impurity • Impurity, moral • Impurity, ritual • Nega‘-impurity • Spirits, impure • nega impurity
Found in books: Neusner (2001), The Theology of Halakha, 256; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46, 48
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26.16 וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד־לְהַשְׁחִית וַיִּמְעַל בַּיהוָה אֱלֹהָיו וַיָּבֹא אֶל־הֵיכַל יְהוָה לְהַקְטִיר עַל־מִזְבַּח הַקְּטֹרֶת׃'' None | sup>
26.16 But when he was strong, his heart was lifted up so that he did corruptly, and he trespassed against the LORD his God; for he went into the temple of the LORD to burn incense upon the altar of incense.'' None |
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18. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • death, impurity of • nature, and impurity • psyche as seat of purity/impurity, in Plato
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29, 33; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 76
| 69b καὶ τούτου μὲν πάντα καὶ μετὰ τούτου ὠνούμενά τε καὶ πιπρασκόμενα τῷ ὄντι ᾖ καὶ ἀνδρεία καὶ σωφροσύνη καὶ δικαιοσύνη καὶ συλλήβδην ἀληθὴς ἀρετή, μετὰ φρονήσεως, καὶ προσγιγνομένων καὶ ἀπογιγνομένων καὶ ἡδονῶν καὶ φόβων καὶ τῶν ἄλλων πάντων τῶν τοιούτων: χωριζόμενα δὲ φρονήσεως καὶ ἀλλαττόμενα ἀντὶ ἀλλήλων μὴ σκιαγραφία τις ᾖ ἡ τοιαύτη ἀρετὴ καὶ τῷ ὄντι ἀνδραποδώδης τε καὶ οὐδὲν ὑγιὲς οὐδ’ ἀληθὲς ἔχῃ, τὸ δ’ ἀληθὲς τῷ ὄντι ᾖ'69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι ' None | 69b must be exchanged and by means of and with which all these things are to be bought and sold, is in fact wisdom; and courage and self-restraint and justice and, in short, true virtue exist only with wisdom, whether pleasures and fears and other things of that sort are added or taken away. And virtue which consists in the exchange of such things for each other without wisdom, is but a painted imitation of virtue and is really slavish and has nothing healthy or true in it; but truth is in fact a purification'69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ; ' None |
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19. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • death, impurity of • impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 278
| 364e λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ'' None | 364e And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living,'' None |
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20. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • death, impurity of • phren/phrenes, seat of purity/impurity • phren/phrenes, seat of purity/impurity, in the Hippolytus
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 24, 202
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21. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • impurity and death • impurity,impure Tritopatores at Selinous, worshippers being impure • phren/phrenes, seat of purity/impurity, in the Hippolytus
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 288; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 204
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22. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Impurity • Purity/impurity • Spirits, impure
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 11, 27
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23. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • death, impurity of • foreigners, impurity of • impurity and death • impurity, heroes considered as impure • miaros (pollution, impurity), in private speeches • phren/phrenes, seat of purity/impurity, in the Hippolytus • psyche as seat of purity/impurity, in the gold leaves
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 23, 36; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 263; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 286; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 205, 254, 259
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24. Anon., 1 Enoch, 7.1-7.2, 8.1-8.3, 9.6-9.10, 10.4-10.16, 10.20-10.22, 12.4, 15.3-15.9, 86.2, 93.2, 93.4, 96.5, 97.4, 98.11, 99.2, 106.14 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Impure/Unclean • Impurity • Impurity, moral • Impurity, ritual • Impurity/Uncleanness • Purity and Impurity • Spirits, impure • Watchers/Rebellious Angels, Impurity of • food, impurity of among Jews • impurity • impurity, geneological • impurity, sexual
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106, 179; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 339, 360, 361, 362; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 30, 31, 34, 35, 64, 76, 91, 92; Stuckenbruck (2007), 1 Enoch 91-108, 94, 98, 169, 177, 194, 313, 533, 667, 670, 671, 713; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 41, 46, 55
| 106 And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.'1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." '6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "
7.1 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 7.2 and enchantments, and the cutting of roots, and made them acquainted with plants. And they 7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "
8.1 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 8.2 colouring tinctures. And there arose much godlessness, and they committed fornication, and they' "8.3 were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." '8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
9.6 things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 9.7 men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the' "9.8 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '9.9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have' "9.10 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "
10.4 and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening" '10.5 in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 10.6 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 10.8 Watchers have disclosed and have taught their sons. And the whole earth has been corrupted"' "10.9 through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in" '10.10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.' "10.11 that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve" '10.12 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13 for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and" 10.14 to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all" 10.15 generations. And destroy all the spirits of the reprobate and the children of the Watchers, because 10.16 they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore." 10.21 destroy from off the earth. And all the children of men shall become righteous, and all nation 10.22 hall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.' "11 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "
12.4 called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve" '12 Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" '13 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. 14 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "
15.3 for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4 of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5 and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6 children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7 piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 15.8 And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon 15.9 the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; 15 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "16 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" 86.2 from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began
93.2 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest
93.4 And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.
96.5 Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might.' "
97.4 Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners." '9
8.11 Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.
99.2 Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth. ' None |
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25. Anon., Jubilees, 1.11, 4.22, 5.6-5.10, 5.13-5.14, 7.20, 7.25-7.33, 10.1, 10.3, 10.7-10.14, 22.16-22.18, 33.15-33.17, 50.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Impure/Unclean • Impurity • Impurity, moral • Impurity, ritual • Impurity/Impurities • Impurity/Uncleanness • Procreation, And Impurity • Purity and Impurity • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, terminology • Spirits, impure • angels, evil, fallen, or impure • food, impurity of among Jews • food, impurity of of out-groups • gentiles, impurity of • heart purity and impurity of • impurity, geneological • purity (impurity), sexual
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47, 50, 51; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 112; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 418; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 255; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 60; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 339; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 91, 92; Stuckenbruck (2007), 1 Enoch 91-108, 98, 138, 313, 401, 671; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 41, 46, 55
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1.11 "and this witness shall be heard for a witness against them.rFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles,
4.22 and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.
5.6 And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7 And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5.8 But Noah found grace before the eyes of the Lord. 5.9 And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, 5.10 and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate.
5.13 And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 5.14 And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord.
7.20 And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west.
7.25 For owing to these three things came the flood upon the earth, namely, 7.27 And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28 And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29 And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 7.30 and every imagination and desire of men imagined vanity and evil continually. 7.31 And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32 "And we were left, I and you, my sons, and everything that entered with us into the ark, 7.33 and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk,
10.1 And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them.
10.3 And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition;
10.7 And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8 and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9 And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore."
10.10 And the Lord our God bade us to bind all.
10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them;
10.12 for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men;
10.13 for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men."
10.14 And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation."
22.16 May nations serve thee, And all the nations bow themselves before thy seed. 22.17 Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18 May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever.' "
33.15 And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive." '33.16 For until that time there had not been revealed the ordice and judgment and law in its completeness for all, 33.17 but in thy days (it hath been revealed) as a law of seasons and of days, and an everlasting law for the everlasting generations.
50.8 And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws.rSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God.' ' None |
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26. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, ritual purity, gentiles, intrinsic • food, impurity of according to Paul • food, impurity of among Jews • food, impurity of of out-groups • gentiles, impurity of • relativization of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47, 62; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 65
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1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃'' None | sup>
1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.'' None |
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27. Septuagint, 1 Maccabees, 1.47 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Purity, impurity, defilement, cleansing, purification • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • food, impurity of according to Paul
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 63; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80
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1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,'' None |
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28. Septuagint, Judith, 12.8 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • foreigners, impurity of • hands, impurity of, washing of
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 200; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44
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12.8 When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.'' None |
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29. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Impurity/Impurities • Purity and impurity, ritual purity • Purity/Impurity • purity/impurity • ritual impurity, of temple, at Qumran
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73, 75, 76, 77, 79, 84, 86; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 51, 198, 241, 295; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 225, 226, 227; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 155; Schiffman (1983), Testimony and the Penal Code, 6, 33, 93, 179
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30. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Purity and impurity, ritual purity • Purity/Impurity
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 56; Schiffman (1983), Testimony and the Penal Code, 33
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31. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Impurity/Impurities • Purity and impurity, ritual purity • Purity/Impurity • ritual impurity, of temple, at Qumran
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 73, 75, 76, 77, 79, 84, 86; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 51, 198, 241, 295; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 155; Schiffman (1983), Testimony and the Penal Code, 6, 33, 93, 179
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32. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Impurity • Purity/Impurity • ritual impurity, of temple, at Qumran
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 56; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 153, 154, 155; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 63
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33. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Gentiles, as sources of impurity • Impurity • Impurity, moral • Impurity, ritual • Purity and impurity, ritual purity • Purity/Impurity • Spirits, impure • foreigners, impurity of • heart purity and impurity of • impurity • liquids, transmission and duplication of impurity by • pure/impure • ritual impurity, of temple, at Qumran
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194, 196; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44, 45, 51, 53; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 97; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 81, 83, 86, 87; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 156; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 106; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 58; Schiffman (1983), Testimony and the Penal Code, 197, 199, 206; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 43, 44, 45, 55, 56
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34. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Impurity • Impurity/Impurities
Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 51; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 58
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35. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Gentiles, as sources of impurity • Impurity/Impurities • Rule of the Community, on length of impurity • impurity, length of
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 198, 295; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 156, 157, 158
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36. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • foreigners, impurity of • purity/impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 233
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3.591 But when from Italy shall come a man, 3.592 A spoiler, then, Laodicea, thou, 3.593 Beautiful city of the Carian'' None |
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37. Anon., Epistle of Barnabas, 16.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Impure/Unclean • heart purity and impurity of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 121; Stuckenbruck (2007), 1 Enoch 91-108, 401
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16.7 I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.'' None |
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38. Josephus Flavius, Jewish Antiquities, 12.145, 18.19, 18.117 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Impurity • Impurity/Impurities • Purity, impurity, defilement, cleansing, ritual purity, homes, posessions etc. • Purity, impurity, defilement, cleansing, ritual purity, gentiles • Purity, impurity, defilement, cleansing, ritual purity, gentiles, intrinsic • Purity, impurity, defilement, cleansing, ritual, gentile food • Purity/impurity • foreigners, impurity of • purity/impurity
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 241; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 226; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 63; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119
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12.145 ̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον.' "
18.19 ἐπεὶ δ' ὁ Καῖσαρ περιοδεύσας τὸν ἱππόδρομον λαμβάνει τὸν ̓Αγρίππαν ἑστηκότα, “καὶ μὴν δή, φησίν, Μάκρων, τοῦτον εἶπον δεθῆναι”. τοῦ δὲ ἐπανερομένου ὅντινα, “̓Αγρίππαν γε” εἶπεν." "
18.19 εἰς δὲ τὸ ἱερὸν ἀναθήματα στέλλοντες θυσίας ἐπιτελοῦσιν διαφορότητι ἁγνειῶν, ἃς νομίζοιεν, καὶ δι' αὐτὸ εἰργόμενοι τοῦ κοινοῦ τεμενίσματος ἐφ' αὑτῶν τὰς θυσίας ἐπιτελοῦσιν. βέλτιστοι δὲ ἄλλως ἄνδρες τὸν τρόπον καὶ τὸ πᾶν πονεῖν ἐπὶ γεωργίᾳ τετραμμένοι." "
18.117 κτείνει γὰρ δὴ τοῦτον ̔Ηρώδης ἀγαθὸν ἄνδρα καὶ τοῖς ̓Ιουδαίοις κελεύοντα ἀρετὴν ἐπασκοῦσιν καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι: οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδεκτὴν αὐτῷ φανεῖσθαι μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων, ἀλλ' ἐφ' ἁγνείᾳ τοῦ σώματος, ἅτε δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης."' None | sup>
12.145 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves.
18.19 But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.”
18.19 and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry.
18.117 for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing with water would be acceptable to him, if they made use of it, not in order to the putting away or the remission of some sins only, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness.'' None |
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39. Josephus Flavius, Jewish War, 2.148-2.150 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Defecation, impurity of • Gentiles, as sources of impurity • Purity, impurity, defilement, cleansing • Purity/Impurity • foreigners, impurity of • impurity and expiation, in Bible, as immaterial • purity, impurity as immaterial
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 57, 75, 81; Hayes (2022), The Literature of the Sages: A Re-Visioning, 24; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 79; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 26
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2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149 ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." " None | sup>
2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149 after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.' ' None |
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40. Mishnah, Makhshirin, 1.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • impurity • liquids, activation of impurity though
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 92; Libson (2018), Law and self-knowledge in the Talmud, 41
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1.1 כָּל מַשְׁקֶה שֶׁתְּחִלָּתוֹ לְרָצוֹן אַף עַל פִּי שֶׁאֵין סוֹפוֹ לְרָצוֹן, אוֹ שֶׁסּוֹפוֹ לְרָצוֹן אַף עַל פִּי שֶׁאֵין תְּחִלָּתוֹ לְרָצוֹן, הֲרֵי זֶה בְכִי יֻתַּן. מַשְׁקִין טְמֵאִים מְטַמְּאִין לְרָצוֹן וְשֶׁלֹּא לְרָצוֹן:'' None | sup>
1.1 Any liquid which was desired at the beginning though it was not desired at the end, or which was desired at the end though it was not desired at the beginning, comes under the law of \\"if water be put.\\" Unclean liquids render unclean whether their action is desired or is not desired.'' None |
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41. Mishnah, Avodah Zarah, 2.6, 3.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity, Impurity, Purification • Purity/Impurity • death, impurity of • gentiles, impurity of • rabbinic conceptions of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 220; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75, 177
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2.6 אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה:
3.6 מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה, כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה, נִדּוֹן מֶחֱצָה עַל מֶחֱצָה. אֲבָנָיו עֵצָיו וַעֲפָרוֹ, מְטַמְּאִין כַּשֶּׁרֶץ, שֶׁנֶּאֱמַר (דברים ז) שַׁקֵּץ תְּשַׁקְּצֶנּוּ. רַבִּי עֲקִיבָא אוֹמֵר, כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:'' None | sup>
2.6 The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.
3.6 If a Jew has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. If the wall belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). Rabbi Akiba says: it defiles like a menstruous woman, as it says, “and you will treat as unclean the silver overlay of your images and the golden plating of your idols. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies an object by carrying it, so also an idolatrous object defiles by its being carried.'' None |
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42. Mishnah, Berachot, 3.4-3.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity, Impurity, Purification • Purity/Impurity • menstruants/niddah, from ritually impure to being a danger • rabbinic conceptions of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 196; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 406, 407; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 66; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142
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3.4 בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: 3.5 הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת:'' None | sup>
3.4 One who has had a seminal emission utters the words of the Shema in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them. 3.5 If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate the blessings. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.'' None |
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43. Mishnah, Hagigah, 2.1, 2.6-2.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity/impurity • corpse impurity, of food • gentiles, impurity of • hands, impurity of, washing of • impure, impurity • impurity and expiation, in Bible, legal status • liquids, transmission and duplication of impurity by • nega impurity, and sanctification • nega impurity, susceptibility to • nega impurity, utensils • rabbinic conceptions of impurity • substitution/revision, and impurity
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 196, 200; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 89; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 54; Hayes (2022), The Literature of the Sages: A Re-Visioning, 497; Neusner (2001), The Theology of Halakha, 273, 274, 294
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2.1 אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:
2.6 הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: 2.7 בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת:'' None | sup>
2.1 They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.
2.6 If he immersed for unconsecrated food, and was presumed to be fit to eat unconsecrated food, he is prohibited from eating second tithe. If he immersed for second tithe, and was presumed to be fit to eat second tithe, he is prohibited from eating terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from eating holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from touching the waters of purification. If one immersed for something possessing a stricter degree of holiness, one is permitted to have contact with something possessing a lighter degree of holiness. If he immersed but without special intention, it is as though he had not immersed. 2.7 The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for those who eat sacred things. The garments of those who eat sacred things possess midras-impurity for those who occupy themselves with the waters of purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was considered to possess midras-impurity for those who ate sacred things. Yoha ben Gudgada all his life used to eat unconsecrated food in accordance with the purity required for sacred things, yet his apron was considered to possess midras-impurity for those who occupied themselves with the water of purification.'' None |
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44. Mishnah, Kelim, 1.1, 1.4-1.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Corpse impurity • Death, as impurity • Impurity • corpse impurity • hands, impurity of, washing of • impure, impurity • public domain, impurity in • ritual impurity, of temple, at Qumran • rot (raqav) impurity • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through overhang, • transmission and contraction of impurity, through touch
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 112, 116, 200, 220, 221, 227; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 40; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 154; Neusner (2001), The Theology of Halakha, 246; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119
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1.1 אֲבוֹת הַטֻּמְאוֹת, הַשֶּׁרֶץ, וְשִׁכְבַת זֶרַע, וּטְמֵא מֵת, וְהַמְּצֹרָע בִּימֵי סָפְרוֹ, וּמֵי חַטָּאת שֶׁאֵין בָּהֶם כְּדֵי הַזָּיָה, הֲרֵי אֵלּוּ מְטַמְּאִין אָדָם וְכֵלִים בְּמַגָּע, וּכְלֵי חֶרֶשׂ בַּאֲוִיר, וְאֵינָם מְטַמְּאִין בְּמַשָּׂא:
1.4 לְמַעְלָה מִן הַזָּב, זָבָה, שֶׁהִיא מְטַמְּאָה אֶת בּוֹעֲלָהּ. לְמַעְלָה מִן הַזָּבָה, מְצֹרָע, שֶׁהוּא מְטַמֵּא בְּבִיאָה. לְמַעְלָה מִן הַמְּצֹרָע, עֶצֶם כַּשְּׂעֹרָה, שֶׁהוּא מְטַמֵּא טֻמְאַת שִׁבְעָה. חָמוּר מִכֻּלָּם, הַמֵּת, שֶׁהוּא מְטַמֵּא בְאֹהֶל, מַה שֶּׁאֵין כֻּלָּם מְטַמְּאִין: 1.5 עֶשֶׂר טֻמְאוֹת פּוֹרְשׁוֹת מִן הָאָדָם. מְחֻסַּר כִּפּוּרִים, אָסוּר בַּקֹּדֶשׁ וּמֻתָּר בַּתְּרוּמָה וּבַמַּעֲשֵׂר. חָזַר לִהְיוֹת טְבוּל יוֹם, אָסוּר בַּקֹּדֶשׁ וּבַתְּרוּמָה וּמֻתָּר בַּמַּעֲשֵׂר. חָזַר לִהְיוֹת בַּעַל קֶרִי, אָסוּר בִּשְׁלָשְׁתָּן. חָזַר לִהְיוֹת בּוֹעֵל נִדָּה, מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. חָזַר לִהְיוֹת זָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, מְטַמֵּא מִשְׁכָּב וּמוֹשָׁב, וְצָרִיךְ בִּיאַת מַיִם חַיִּים, וּפָטוּר מִן הַקָּרְבָּן. רָאָה שָׁלֹשׁ, חַיָּב בַּקָּרְבָּן. חָזַר לִהְיוֹת מְצֹרָע מֻסְגָּר, מְטַמֵּא בְּבִיאָה, וּפָטוּר מִן הַפְּרִיעָה וּמִן הַפְּרִימָה וּמִן הַתִּגְלַחַת וּמִן הַצִּפֳּרִים. וְאִם הָיָה מֻחְלָט, חַיָּב בְּכֻלָּן. פֵּרַשׁ מִמֶּנּוּ אֵבָר שֶׁאֵין עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא, וְאֵינוֹ מְטַמֵּא בְאֹהֶל. וְאִם יֵשׁ עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. שִׁעוּר בָּשָׂר כָּרָאוּי, כְּדֵי לְהַעֲלוֹת אֲרוּכָה. רַבִּי יְהוּדָה אוֹמֵר, אִם יֵשׁ בְּמָקוֹם אֶחָד כְּדֵי לְהַקִּיפוֹ בְחוּט עֵרֶב, יֶשׁ בּוֹ לְהַעֲלוֹת אֲרוּכָה: 1.6 עֶשֶׂר קְדֻשּׁוֹת הֵן, אֶרֶץ יִשְׂרָאֵל מְקֻדֶּשֶׁת מִכָּל הָאֲרָצוֹת. וּמַה הִיא קְדֻשָּׁתָהּ, שֶׁמְּבִיאִים מִמֶּנָּה הָעֹמֶר וְהַבִּכּוּרִים וּשְׁתֵּי הַלֶּחֶם, מַה שֶּׁאֵין מְבִיאִים כֵּן מִכָּל הָאֲרָצוֹת: 1.7 עֲיָרוֹת הַמֻּקָּפוֹת חוֹמָה מְקֻדָּשׁוֹת מִמֶּנָּה, שֶׁמְּשַׁלְּחִים מִתּוֹכָן אֶת הַמְּצֹרָעִים, וּמְסַבְּבִין לְתוֹכָן מֵת עַד שֶׁיִּרְצוּ. יָצָא, אֵין מַחֲזִירִין אוֹתוֹ: 1.8 לִפְנִים מִן הַחוֹמָה מְקֻדָּשׁ מֵהֶם, שֶׁאוֹכְלִים שָׁם קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי. הַר הַבַּיִת מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת נִכְנָסִים לְשָׁם. הַחֵיל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין גּוֹיִם וּטְמֵא מֵת נִכְנָסִים לְשָׁם. עֶזְרַת נָשִׁים מְקֻדֶּשֶׁת מִמֶּנּוּ, שֶׁאֵין טְבוּל יוֹם נִכְנָס לְשָׁם, וְאֵין חַיָּבִים עָלֶיהָ חַטָּאת. עֶזְרַת יִשְׂרָאֵל מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין מְחֻסַּר כִּפּוּרִים נִכְנָס לְשָׁם, וְחַיָּבִין עָלֶיהָ חַטָּאת. עֶזְרַת הַכֹּהֲנִים מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין יִשְׂרָאֵל נִכְנָסִים לְשָׁם אֶלָּא בִשְׁעַת צָרְכֵיהֶם, לִסְמִיכָה לִשְׁחִיטָה וְלִתְנוּפָה:'' None | sup>
1.1 The fathers of impurity are a: sheretz, semen, an Israelite who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.
1.4 Above the zav is the zavah, for she conveys impurity to the man who has intercourse with her. Above the zavah is the metzora, for he conveys impurity by entering into a house. Above the metzora is a human bone the size of a barley grain, for it conveys impurity for seven days. More strict than all these is a corpse, for it conveys impurity by ohel (tent) whereby all the others convey no impurity. 1.5 There are ten grades of impurity that emanate from a person:A person before the offering of his obligatory sacrifices is forbidden to eat holy things but permitted to eat terumah and second tithe. If he is a tevul yom he is forbidden to eat holy things and terumah but permitted to eat second tithe. If he emitted semen he is forbidden to eat any of the three. If he had intercourse with a menstruant he defiles the bottom bedding upon which he lies as he does the top bedding. If he is a zav who has seen two discharges he conveys impurity to that on which he lies or sits and is required to undergo immersion in running water, but he is exempt from the sacrifice. If he saw three discharges he must bring the sacrifice. If he is a metzora that was only enclosed he conveys impurity by entry into an ohel but is exempt from loosening his hair, from rending his clothes, from shaving and from the birds offering. But if he was a confirmed metzora, he is liable for all these. If a limb on which there was not the proper quantity of flesh was severed from a person, it conveys impurity by contact and by carriage but not by ohel. But if it has the proper quantity of flesh it conveys impurity by contact, by carriage and by ohel. A \\"proper quantity of flesh\\" is such as is capable of healing. Rabbi Judah says: if in one place it has flesh sufficient to surround it with the thickness of a thread of the woof it is capable of healing. 1.6 There are ten grades of holiness: the land of Israel is holier than all other lands. And what is the nature of its holiness? That from it are brought the omer, the firstfruits and the two loaves, which cannot be brought from any of the other lands. 1.7 Cities that are walled are holier, for metzoras must be sent out of them and a corpse, though it may be carried about within them as long as it is desired, may not be brought back once it has been taken out. 1.8 The area within the wall of Jerusalem is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.'' None |
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45. Mishnah, Keritot, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • immersion, in M. Pesahim, Yerushalmi and Bavli, as to purify the convert of impurity • impurity
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 74; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 322
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2.1 אַרְבָּעָה מְחֻסְּרֵי כִפּוּרִים וְאַרְבָּעָה מְבִיאִין עַל הַזָּדוֹן כִּשְׁגָגָה. אֵלּוּ הֵן מְחֻסְּרֵי כִפּוּרִים. הַזָּב, וְהַזָּבָה, וְהַיּוֹלֶדֶת, וְהַמְצֹרָע. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, גֵּר, מְחֻסַּר כַּפָּרָה עַד שֶׁיִּזָּרֵק עָלָיו הַדָּם. וְנָזִיר, לְיֵינוֹ וְתִגְלַחְתּוֹ וְטֻמְאָתוֹ:'' None | sup>
2.1 There are four persons who require a ceremony of atonement, and there are four who bring a sacrifice for willful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the zav, the zavah, the woman who gave birth and the metzora. Rabbi Eliezer ben Jacob said: also a convert is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the nazirite with reference to wine, haircutting and uncleanness.'' None |
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46. Mishnah, Miqvaot, 8.3-8.4, 10.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • corpse impurity • immersion, in M. Pesahim, Yerushalmi and Bavli, as to purify the convert of impurity • impurity • menstrual impurity • public domain, impurity in • purity (impurity), gentile • transmission and contraction of impurity • transmission and contraction of impurity, through sexual intercourse
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 63, 64, 207, 227; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 321; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 249; Libson (2018), Law and self-knowledge in the Talmud, 70, 87
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8.3 הַמֵּטִיל טִפִּין עָבוֹת מִתּוֹךְ הָאַמָּה, טָמֵא, דִּבְרֵי רַבִּי אֶלְעָזָר חִסְמָא. הַמְהַרְהֵר בַּלַּיְלָה וְעָמַד וּמָצָא בְשָׂרוֹ חַם, טָמֵא. הַפּוֹלֶטֶת זֶרַע בַּיּוֹם הַשְּׁלִישִׁי, טְהוֹרָה, דִּבְרֵי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, פְּעָמִים שֶׁהֵם אַרְבַּע עוֹנוֹת, פְּעָמִים שֶׁהֵם חָמֵשׁ, פְּעָמִים שֶׁהֵם שֵׁשׁ. רַבִּי עֲקִיבָא אוֹמֵר, לְעוֹלָם חָמֵשׁ: 8.4 נָכְרִית שֶׁפָּלְטָה שִׁכְבַת זֶרַע מִיִּשְׂרָאֵל, טְמֵאָה. בַּת יִשְׂרָאֵל שֶׁפָּלְטָה שִׁכְבַת זֶרַע מִנָּכְרִי, טְהוֹרָה. הָאִשָּׁה שֶׁשִּׁמְּשָׁה בֵיתָהּ, וְיָרְדָה וְטָבְלָה, וְלֹא כִבְּדָה אֶת הַבַּיִת, כְּאִלּוּ לֹא טָבְלָה. בַּעַל קֶרִי שֶׁטָּבַל וְלֹא הֵטִיל אֶת הַמַּיִם, כְּשֶׁיָטִיל אֶת הַמַּיִם, טָמֵא. רַבִּי יוֹסֵי אוֹמֵר, בְּחוֹלֶה וּבְזָקֵן, טָמֵא. בְּיֶלֶד וּבְבָרִיא, טָהוֹר:
10.8 אָכַל אֳכָלִים טְמֵאִים, וְשָׁתָה מַשְׁקִים טְמֵאִים, טָבַל וֶהֱקִיאָן, טְמֵאִים, מִפְּנֵי שֶׁאֵינָן טְהוֹרִים בַּגּוּף. שָׁתָה מַיִם טְמֵאִים, טָבַל וֶהֱקִיאָם, טְהוֹרִים, מִפְּנֵי שֶׁהֵם טְהוֹרִים בַּגּוּף. בָּלַע טַבַּעַת טְהוֹרָה, נִכְנַס לְאֹהֶל הַמֵּת, הִזָּה וְשָׁנָה וְטָבַל וֶהֱקִיאָהּ, הֲרֵי הִיא כְמוֹת שֶׁהָיְתָה. בָּלַע טַבַּעַת טְמֵאָה, טוֹבֵל וְאוֹכֵל בַּתְּרוּמָה. הֱקִיאָהּ, טְמֵאָה וְטִמְּאַתּוּ. חֵץ שֶׁהוּא תָחוּב בָּאָדָם, בִּזְמַן שֶׁהוּא נִרְאֶה, חוֹצֵץ. וְאִם אֵינוֹ נִרְאֶה, טוֹבֵל וְאוֹכֵל בִּתְרוּמָתוֹ:'' None | sup>
8.3 If he emitted thick drops from his member, he is unclean, the words of Rabbi Elazar Hisma. If one had sexual dreams in the night and arose and found his flesh heated, he is unclean. If a woman discharged semen on the third day, she is clean, the words of Rabbi Elazar ben Azariah. Rabbi Ishmael says: sometimes there are four time periods, and sometimes five, and sometimes six. Rabbi Akiva says: there are always five. 8.4 If a non-Jewish woman discharged semen from an Israelite, it is unclean. If an Israelite woman discharged semen from a non-Jewish man, it is clean. If a woman had intercourse and then went down and immersed herself but did not sweep out the house, it is as though she had not immersed herself. If a man who had a seminal emission immersed himself but did not first pass urine, he again becomes unclean when he passes urine. Rabbi Yose says: if he was sick or old he is unclean, but if he was young and healthy he remains clean.
10.8 If one ate unclean foods or drank unclean liquids and then he immersed and then vomited them up, they are still unclean because they did not become clean in the body. If one drank unclean water and immersed and then vomited it up, it is clean because it became clean in the body. If one swallowed a clean ring and then went into the tent of a corpse, if he sprinkled himself once and twice and immersed himself and then vomited it up, behold, it remains as it was before. If one swallowed an unclean ring, he may immerse himself and eat terumah. If he vomited it up, it is unclean and it renders him unclean. If an arrow was stuck into a man, it blocks so long as it is visible. But if it is not visible, he may immerse himself and eat terumah.'' None |
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47. Mishnah, Negaim, 2.4, 7.1, 13.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Gentiles, as sources of impurity • Gentiles, insusceptibility to impurity • Households, cleanness/impurity • Nega‘-impurity • impurity • impurity, bodily liquids • impurity, leprosy and • menstruants/niddah, from ritually impure to being a danger • nega impurity • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through sexual intercourse • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 134, 135, 194, 197, 207; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 407; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 91, 180, 222; Libson (2018), Law and self-knowledge in the Talmud, 67; Neusner (2001), The Theology of Halakha, 254
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2.4 כֵּיצַד רְאִיַּת הַנֶּגַע. הָאִישׁ נִרְאֶה כְעוֹדֵר, וּכְמוֹסֵק זֵיתִים. הָאִשָּׁה כְּעוֹרֶכֶת וּכְמֵנִיקָה אֶת בְּנָהּ, כְּאוֹרֶגֶת בְּעוֹמְדִין לַשֶּׁחִי לַיָּד הַיְמָנִית. רַבִּי יְהוּדָה אוֹמֵר, אַף כְּטוֹוָה בְפִשְׁתָּן לַשְּׂמָאלִית. כְּשֵׁם שֶׁנִּרְאֶה לְנִגְעוֹ, כָּךְ הוּא נִרְאֶה לְתִגְלַחְתּוֹ:
7.1 אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה, בְּנָכְרִי וְנִתְגַּיֵּר, בְּקָטָן וְנוֹלַד, בְּקֶמֶט וְנִגְלָה, בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה וְקֶדַח וּבַמּוֹרְדִין. חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח וְנַעֲשׂוּ צָרֶבֶת, טְהוֹרִים. הָרֹאשׁ וְהַזָּקָן עַד שֶׁלֹּא הֶעֱלוּ שֵׂעָר, הֶעֱלוּ שֵׂעָר וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח עַד שֶׁלֹּא נַעֲשׂוּ צָרֶבֶת, נַעֲשׂוּ צָרֶבֶת וְחָיוּ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מְטַמֵּא, שֶׁתְּחִלָּתָן וְסוֹפָן טָמֵא. וַחֲכָמִים מְטַהֲרִים:
13.12 נִכְנַס לְבֵית הַכְּנֶסֶת, עוֹשִׂים לוֹ מְחִצָּה גְבוֹהָה עֲשָׂרָה טְפָחִים עַל רֹחַב אַרְבַּע אַמּוֹת. נִכְנָס רִאשׁוֹן, וְיוֹצֵא אַחֲרוֹן. כֹּל הַמַּצִּיל צָמִיד פָּתִיל בְּאֹהֶל הַמֵּת, מַצִּיל צָמִיד פָּתִיל בְּבַיִת הַמְנֻגָּע. וְכֹל הַמַּצִּיל מְכֻסֶּה בְאֹהֶל הַמֵּת, מַצִּיל מְכֻסֶּה בְּבַיִת הַמְנֻגָּע, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֹּל הַמַּצִּיל צָמִיד פָּתִיל בְּאֹהֶל הַמֵּת, מַצִּיל מְכֻסֶּה בְּבַיִת הַמְנֻגָּע. כֹּל הַמַּצִּיל מְכֻסֶּה בְאֹהֶל הַמֵּת, אֲפִלּוּ מְגֻלֶּה בְּבַיִת הַמְנֻגָּע, טָהוֹר:'' None | sup>
2.4 What is the posture of examining negaim?A man is inspected in the posture of one that hoes or one that gathers olives. And a woman is inspected in the posture of one who is arranging dough and one who nurses her child, and one that weaves at an upright loom if the nega was in the right armpit. Rabbi Judah says: also in the posture of one that spins flax if it was within the left armpit. Just as is the posture for examining for the nega, so too is the posture for shaving hair.
7.1 The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.
13.12 If he enters a synagogue, a partition ten handbreadths high and four cubits wide must be made for him. He should enter first and come out last. Any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection by a tightly fitting cover in the house of one afflicted by a nega, And whatsoever affords protection when covered in the tent of a corpse affords protection when covered in the house of one afflicted with a nega, the words of Rabbi Meir. Rabbi Yose says: any vessel that affords protection by having a tightly fitting cover in the tent of a corpse affords protection when covered in the house of one afflicted with a nega; and whatsoever affords protection when covered in the tent of a corpse remains clean even when uncovered in a leprous house.'' None |
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48. Mishnah, Niddah, 1.7, 2.1, 3.2, 4.3, 5.1, 7.4, 8.1-8.2, 10.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity, Impurity, Purification • childbirth, impurity following • corpses, impurity caused by • impurity • impurity, childbirth • impurity, corpses causing • menstrual impurity • menstrual impurity and menstruating women • menstruation, impurity caused by • niddah (menstrual blood or impurity) • public domain, impurity in • purity (impurity), gentile • rot (raqav) impurity • transmission and contraction of impurity, through sexual intercourse • women, impurity of • women, impurity of, childbirth • women, impurity of, menstrual
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 174, 207, 220, 227; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 122; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 249; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 220, 222; Libson (2018), Law and self-knowledge in the Talmud, 69, 70, 74, 81, 84, 87; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 36, 37, 38, 39, 40, 44, 207; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105
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1.7 אַף עַל פִּי שֶׁאָמְרוּ דַּיָּהּ שְׁעָתָהּ, צְרִיכָה לִהְיוֹת בּוֹדֶקֶת, חוּץ מִן הַנִּדָּה וְהַיּוֹשֶׁבֶת עַל דַּם טֹהַר. וּמְשַׁמֶּשֶׁת בְּעִדִּים, חוּץ מִיּוֹשֶׁבֶת עַל דַּם טֹהַר, וּבְתוּלָה שֶׁדָּמֶיהָ טְהוֹרִים. וּפַעֲמַיִם צְרִיכָה לִהְיוֹת בּוֹדֶקֶת, בְּשַׁחֲרִית וּבֵין הַשְּׁמָשׁוֹת, וּבְשָׁעָה שֶׁהִיא עוֹבֶרֶת לְשַׁמֵּשׁ אֶת בֵּיתָהּ. יְתֵרָה עֲלֵיהֶן כֹּהֲנוֹת, בְּשָׁעָה שֶׁהֵן אוֹכְלוֹת בַּתְּרוּמָה. רַבִּי יְהוּדָה אוֹמֵר, אַף בִּשְׁעַת עֲבָרָתָן מִלֶּאֱכֹל בַּתְּרוּמָה:
2.1 כָּל הַיָּד הַמַּרְבָּה לִבְדֹּק בְּנָשִׁים, מְשֻׁבַּחַת. וּבַאֲנָשִׁים, תִּקָּצֵץ. הַחֵרֶשֶׁת וְהַשּׁוֹטָה וְהַסּוּמָא וְשֶׁנִּטְרְפָה דַעְתָּהּ, אִם יֶשׁ לָהֶן פִּקְחוֹת, מְתַקְּנוֹת אוֹתָן וְהֵן אוֹכְלוֹת בַּתְּרוּמָה. דֶּרֶךְ בְּנוֹת יִשְׂרָאֵל, מְשַׁמְּשׁוֹת בִּשְׁנֵי עִדִּים, אֶחָד לוֹ וְאֶחָד לָהּ. הַצְּנוּעוֹת מְתַקְּנוֹת לָהֶן שְׁלִישִׁי, לְתַקֵּן אֶת הַבָּיִת:
4.3 דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִים. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב, שֶׁהִיא מְטַמְּאָה לַח וְיָבֵשׁ:
5.1 יוֹצֵא דֹפֶן, אֵין יוֹשְׁבִין עָלָיו יְמֵי טֻמְאָה וִימֵי טָהֳרָה, וְאֵין חַיָּבִין עָלָיו קָרְבָּן. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה כְיָלוּד. כָּל הַנָּשִׁים מִטַּמְּאוֹת בַּבַּיִת הַחִיצוֹן, שֶׁנֶּאֱמַר (ויקרא ט״ו:י״ט), דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ. אֲבָל הַזָּב וּבַעַל קֶרִי, אֵינָן מִטַּמְּאִים, עַד שֶׁתֵּצֵא טֻמְאָתָן לַחוּץ:
8.1 הָרוֹאָה כֶתֶם עַל בְּשָׂרָהּ כְּנֶגֶד בֵּית הַתֻּרְפָּה טְמֵאָה. וְשֶׁלֹּא כְנֶגֶד בֵּית הַתֻּרְפָּה, טְהוֹרָה. עַל עֲקֵבָהּ וְעַל רֹאשׁ גּוּדָלָהּ, טְמֵאָה. עַל שׁוֹקָהּ וְעַל פַּרְסוֹתֶיהָ, מִבִּפְנִים, טְמֵאָה. מִבַּחוּץ, טְהוֹרָה. וְעַל הַצְּדָדִין מִכָּאן וּמִכָּאן, טְהוֹרָה. רָאֲתָה עַל חֲלוּקָהּ, מִן הַחֲגוֹר וּלְמַטָּה, טְמֵאָה. מִן הַחֲגוֹר וּלְמַעְלָה, טְהוֹרָה. רָאֲתָה עַל בֵּית יָד שֶׁל חָלוּק, אִם מַגִּיעַ כְּנֶגֶד בֵּית הַתֻּרְפָּה, טְמֵאָה. וְאִם לָאו, טְהוֹרָה. הָיְתָה פוֹשַׁטְתּוֹ וּמִתְכַּסָּה בוֹ בַּלַּיְלָה, כָּל מָקוֹם שֶׁנִּמְצָא בוֹ כֶתֶם, טְמֵאָה, מִפְּנֵי שֶׁהוּא חוֹזֵר. וְכֵן בַּפַּלְיוֹם: 8.2 וְתוֹלָה בְכָל דָּבָר שֶׁהִיא יְכוֹלָה לִתְלוֹת. שָׁחֲטָה בְהֵמָה, חַיָּה וָעוֹף, נִתְעַסְּקָה בִכְתָמִים אוֹ שֶׁיָּשְׁבָה בְצַד הָעֲסוּקִים בָּהֶן, הָרְגָה מַאֲכֹלֶת, הֲרֵי זוֹ תּוֹלָה בָהּ. עַד כַּמָּה הִיא תוֹלָה. רַבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אוֹמֵר, עַד כַּגְּרִיס שֶׁל פּוֹל, וְאַף עַל פִּי שֶׁלֹּא הָרְגָה. וְתוֹלָה בִבְנָהּ אוֹ בְּבַעְלָהּ. אִם יֶשׁ בָּהּ מַכָּה וְהִיא יְכוֹלָה לְהִגָּלַע וּלְהוֹצִיא דָם, הֲרֵי זוֹ תּוֹלָה בָהּ:
10.3 הַזָּב וְהַזָּבָה שֶׁבָּדְקוּ עַצְמָן בְּיוֹם רִאשׁוֹן וּמָצְאוּ טָהוֹר, וּבַיּוֹם הַשְּׁבִיעִי וּמָצְאוּ טָהוֹר, וּשְׁאָר יָמִים שֶׁבֵּינְתַיִם לֹא בָדְקוּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֲרֵי הֵן בְּחֶזְקַת טָהֳרָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין לָהֶם אֶלָּא יוֹם רִאשׁוֹן וְיוֹם שְׁבִיעִי בִלְבָד. רַבִּי עֲקִיבָא אוֹמֵר, אֵין לָהֶם אֶלָּא יוֹם שְׁבִיעִי בִלְבָד:' ' None | sup>
1.7 Although though they said that for a woman who has a regular period it suffices to reckon her period of uncleanness from the time she observes a flow, she should nevertheless examine herself regularly, except for a menstruant or one who is sitting over pure blood. She should also use testing-rags when she has marital intercourse except when she is sitting over pure blood or when she is a virgin whose blood is clean. And twice daily she should examine herself: in the morning and at the evening twilight, and also when she is about to have sexual relations. Priestly women are subject to an additional restriction for they should examine themselves when they are going to eat terumah. Rabbi Judah said: these must examine themselves also after they have concluded eating terumah.
2.1 Every hand that makes frequent examination: In the case of women is praiseworthy, But in the case of men it ought to be cut off. In the case of a deaf, an person not of sound senses, a blind or an insane woman, if other women of sound senses are available they attend to her, and they may eat terumah. It is the custom of the daughters of Israel to have intercourse using two testing-rags, one for the man and the other for herself. Virtuous women prepare also a third rag to prepare the \\"house\\" before intercourse.
4.3 The blood of a Gentile and the clean blood of a metzoraat (a woman with scale disease): Bet Shammai declares clean. And Bet Hillel holds that it is like her spittle or her urine. The blood of a woman after childbirth who did not immerse in a mikveh: Bet Shammai says it is like her spittle or her urine, But Bet Hillel says: it conveys uncleanness both when wet and when dry. They agree that if she gave birth while in zivah, it conveys uncleanness both when wet and when dry.
5.1 For a fetus born from its mother\'s side, she does not sit the prescribed days of uncleanness nor the days of cleanness, nor does one incur on its account the obligation to bring a sacrifice. Rabbi Shimon says: it is regarded as a regular birth. All women are subject to uncleanness as soon as the blood appears in the outer chamber, as it says, \\"her discharge being blood in her body\\" (Leviticus 15:19). But a zav and one who emitted semen convey no uncleanness unless the discharge came out of the body.
8.1 If a woman observed a bloodstain on her body: If it was opposite her genital area she is unclean; But if it was not near the genital are she remains clean. If it was on her heel or on the tip of her large toe, she is unclean. On her thigh or on her feet: If on the inner side, she is unclean; If on their outer side, she remains clean. And if on the front and back sides she remains clean. If she observed it on her garment: Below the belt, she is unclean, But if above the belt, she remains clean. If she observed it on the sleeve of her shirt: If it can reach as low as her genital area, she is unclean, But if it cannot, she remains clean. If she takes it off and covers herself with it in the night, she is unclean wherever the stain is found, since it can turn about. And the same law applies to a pallium. 8.2 A woman may attribute a bloodstain to any external cause to which she can possibly attribute it. If for instance she had slaughtered a beast, a wild animal or a bird, Or if she was handling bloodstains or if she sat beside those who handled them. Or if she killed a louse, she may attribute the bloodstain to it. How large a stain may be attributed to a louse? Rabbi Hanina ben Antigonus says: one up to the size of a split bean; And even if she did not kill it. She may also attribute it to her son or to her husband. If she herself had a wound that could open again and bleed she may attribute it to it.
10.3 If a zav or a zavah examined themselves on the first day and found themselves clean and on the seventh day and found themselves clean, but did not examine themselves during the other intervening, days: Rabbi Eliezer says: they are in a presumptive condition of cleanness. Rabbi Joshua says: they are entitled to count as clean only the first day and the seventh day. Rabbi Akiva says: they are entitled to reckon as clean the seventh day alone.' ' None |
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49. Mishnah, Oholot, 1.1-1.3, 2.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Corpse impurity • Death, as impurity • Purity, impurity, defilement, cleansing, ritual purity, corpse impurity • Purity, impurity, defilement, cleansing, ritual purity, gentiles, acquired • Purity, impurity, defilement, cleansing, ritual purity, gentiles, association • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • corpse impurity • graded system of impurity • liquids, transmission and duplication of impurity by • rot (raqav) impurity • transmission and contraction of impurity • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through overhang, • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch • transmission and contraction of impurity, through treading (midras)
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 32, 103, 110, 111, 197, 220; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 64; Neusner (2001), The Theology of Halakha, 247
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1.1 שְׁנַיִם טְמֵאִים בְּמֵת, אֶחָד טָמֵא טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. שְׁלשָׁה טְמֵאִין בְּמֵת, שְׁנַיִם טְמֵאִין טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. אַרְבָּעָה טְמֵאִין בְּמֵת, שְׁלשָׁה טְמֵאִין טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. כֵּיצַד שְׁנַיִם. אָדָם הַנּוֹגֵעַ בְּמֵת, טָמֵא טֻמְאַת שִׁבְעָה. וְאָדָם הַנּוֹגֵע בּוֹ, טָמֵא טֻמְאַת עָרֶב: 1.2 כֵּיצַד שְׁלשָׁה. כֵּלִים הַנּוֹגְעִים בְּמֵת, וְכֵלִים בַּכֵּלִים, טְמֵאִין טֻמְאַת שִׁבְעָה. הַשְּׁלִישִׁי, בֵּין אָדָם וּבֵין כֵּלִים, טְמֵאִין טֻמְאַת עָרֶב: 1.3 כֵּיצַד אַרְבָּעָה. כֵּלִים נוֹגְעִין בְּמֵת, וְאָדָם בַּכֵּלִים, וְכֵלִים בָּאָדָם, טְמֵאִין טֻמְאַת שִׁבְעָה. הָרְבִיעִי, בֵּין אָדָם בֵּין כֵּלִים, טָמֵא טֻמְאַת עָרֶב. אָמַר רַבִּי עֲקִיבָא, יֶשׁ לִי חֲמִישִׁי, הַשַּׁפּוּד הַתָּחוּב בָּאֹהֶל, הָאֹהֶל וְהַשַּׁפּוּד וְאָדָם הַנּוֹגֵעַ בַּשַּׁפּוּד וְכֵלִים בָּאָדָם, טְמֵאִין טֻמְאַת שִׁבְעָה. הַחֲמִישִׁי, בֵּין אָדָם בֵּין כֵּלִים, טָמֵא טֻמְאַת עָרֶב. אָמְרוּ לוֹ, אֵין הָאֹהֶל מִתְחַשֵּׁב:' ' None | sup>
1.1 Two are defiled through a corpse, one being defiled with seven days' defilement and one being defiled with a defilement lasting until the evening. Three are defiled through a corpse, two being defiled with seven days’ defilement and one with a defilement lasting until the evening. Four are defiled through a corpse, three being defiled with seven days’ defilement and one with a defilement lasting until the evening. What is the case of two? A person who touches a corpse is defiled with seven days’ defilement and a person who touches him is defiled with a defilement lasting until the evening." '1.2 What is the case of three? Vessels touching a corpse and other vessels touching these vessels are defiled with seven days’ defilement. The third: whether a person or vessels, is defiled with a defilement lasting until the evening.' "1.3 What is the case of four? Vessels touching a corpse, a person touching these vessels, and other vessels touching this person, are defiled with seven days' defilement. The fourth, whether a person or vessels, is defiled with a defilement lasting until the evening. Rabbi Akiva said: I have a fifth, if a peg was fixed in a tent, the tent, the peg, a person touching the peg and vessels touching the person are defiled with seven days' defilement. The fifth, whether a person or vessels, is defiled with a defilement lasting until the evening. They said to him: the tent does not count." " None |
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50. Mishnah, Pesahim, 7.4-7.6, 8.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Non-Jews, impurity and • immersion, in M. Pesahim, Yerushalmi and Bavli, as to purify the convert of impurity • impurity, and Passover • impurity, and individual/congregational offerings • impurity, bodily liquids • impurity, non-Jewish • ritual impurity, of Gentiles
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 152, 155, 164; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 322; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 109; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249, 250
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7.4 חֲמִשָּׁה דְבָרִים בָּאִין בְּטֻמְאָה וְאֵינָן נֶאֱכָלִין בְּטֻמְאָה. הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים. הַפֶּסַח שֶׁבָּא בְטֻמְאָה, נֶאֱכָל בְּטֻמְאָה, שֶׁלֹּא בָא מִתְּחִלָּתוֹ אֶלָּא לַאֲכִילָה: 7.5 נִטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, אֵינוֹ זוֹרֵק אֶת הַדָּם. נִטְמָא הַחֵלֶב וְהַבָּשָׂר קַיָּם, זוֹרֵק אֶת הַדָּם. וּבַמֻּקְדָּשִׁין אֵינוֹ כֵן, אֶלָּא אַף עַל פִּי שֶׁנִּטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, זוֹרֵק אֶת הַדָּם: 7.6 נִטְמָא קָהָל אוֹ רֻבּוֹ, אוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִים וְהַקָּהָל טְהוֹרִים, יֵעָשֶׂה בְטֻמְאָה. נִטְמָא מִעוּט הַקָּהָל, הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן, וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁנִי:
8.8 אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַקָּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ, וְהַמְלַקֵּט לוֹ עֲצָמוֹת, טוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים. גֵּר שֶׁנִּתְגַּיֵּר בְּעֶרֶב פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקָּבֶר:'' None | sup>
7.4 Five things sacrifices may come in uncleanness, but may not be eaten in uncleanness:the omer, the two loaves, the showbread, the sacrifices of the public peace-offerings, and the goats of new months. The pesah which comes in uncleanness is also eaten in uncleanness, for from the very beginning it came for no other purpose but to be eaten. 7.5 If the flesh was defiled while the fat remained clean, he may not sprinkle the blood but if the fat was defiled while the flesh has remained clean, he must sprinkle the blood. But in the case of other dedicated sacrifices it is not so, rather even if the flesh was defiled while the fat has remained clean, he must sprinkle the blood. 7.6 If the community or the majority thereof was unclean, or if the priests were unclean and the community clean, they make the pesah sacrifice in uncleanness. If a minority of the community were unclean: those who are clean observe the first Pesah, while those who are unclean observe the second.
8.8 An onen immerses in a mikveh and eats his pesah in the evening, but not other sacred food. One who hears about his dead for the first time, and one who gathers the bones of his dead relative immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.'' None |
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51. Mishnah, Sanhedrin, 9.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Impurity • impurity and expiation, in Bible
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 501; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 119
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9.6 הַגּוֹנֵב אֶת הַקַּסְוָה וְהַמְקַלֵּל בַּקּוֹסֵם וְהַבּוֹעֵל אֲרַמִּית, קַנָּאִין פּוֹגְעִין בּוֹ. כֹּהֵן שֶׁשִּׁמֵּשׁ בְּטֻמְאָה, אֵין אֶחָיו הַכֹּהֲנִים מְבִיאִין אוֹתוֹ לְבֵית דִּין, אֶלָּא פִרְחֵי כְהֻנָּה מוֹצִיאִין אוֹתוֹ חוּץ לָעֲזָרָה וּמַפְצִיעִין אֶת מֹחוֹ בִּגְזִירִין. זָר שֶׁשִּׁמֵּשׁ בַּמִּקְדָּשׁ, רַבִּי עֲקִיבָא אוֹמֵר, בְּחֶנֶק. וַחֲכָמִים אוֹמְרִים, בִּידֵי שָׁמָיִם:'' None | sup>
9.6 If one steals the sacred vessel called a “kasvah” (Numbers 4:7), or cursed by the name of an idol, or has sexual relations with an Aramean (non-Jewish) woman, he is punished by zealots. If a priest performed the temple service while impure, his fellow priests do not bring him to the court, but rather the young priests take him out into the courtyard and split his skull with clubs. A layman who performed the service in the Temple: Rabbi Akiva says: “He is strangled.” But the Sages say: “His death is at the hands of heaven.”'' None |
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52. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity/Impurity • death, impurity of • gentiles, impurity of • nega impurity, pursuit of Eden’s perfection • rabbinic conceptions of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85; Neusner (2001), The Theology of Halakha, 235
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9.15 מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:'' None | sup>
9.15 When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students of Torah ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place of scholars will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about begging from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”'' None |
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53. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Impurity • angels, Susceptibility to impurity
Found in books: Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 250; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 60
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3.8 עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:'' None | sup>
3.8 For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain which can fill cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for the rain to fall pray now for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).'' None |
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54. Mishnah, Tamid, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity/Impurity • impurity • purity (impurity)
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 190; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 68, 69; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 54
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1.1 בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ. בְּבֵית אַבְטִינָס, בְּבֵית הַנִּיצוֹץ וּבְבֵית הַמּוֹקֵד. בֵּית אַבְטִינָס וּבֵית הַנִּיצוֹץ הָיוּ עֲלִיּוֹת, וְהָרוֹבִים שׁוֹמְרִים שָׁם. בֵּית הַמּוֹקֵד, כִּפָּה, וּבַיִת גָּדוֹל הָיָה, מֻקָּף רוֹבָדִים שֶׁל אֶבֶן, וְזִקְנֵי בֵית אָב יְשֵׁנִים שָׁם, וּמַפְתְּחוֹת הָעֲזָרָה בְּיָדָם. וּפִרְחֵי כְהֻנָּה אִישׁ כִּסְתּוֹ בָאָרֶץ. לֹא הָיוּ יְשֵׁנִים בְּבִגְדֵי קֹדֶשׁ, אֶלָּא פוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִים אוֹתָן תַּחַת רָאשֵׁיהֶן, וּמִתְכַּסִּין בִּכְסוּת עַצְמָן. אֵרַע קֶרִי לְאַחַד מֵהֶן, יוֹצֵא וְהוֹלֵךְ לוֹ בַּמְּסִבָּה הַהוֹלֶכֶת תַּחַת הַבִּירָה, וְהַנֵּרוֹת דּוֹלְקִין מִכָּאן וּמִכָּאן, עַד שֶׁהוּא מַגִּיעַ לְבֵית הַטְּבִילָה. וּמְדוּרָה הָיְתָה שָׁם, וּבֵית כִּסֵּא שֶׁל כָּבוֹד. וְזֶה הָיָה כְבוֹדוֹ, מְצָאוֹ נָעוּל, יוֹדֵעַ שֶׁיֶּשׁ שָׁם אָדָם. פָּתוּחַ, יוֹדֵעַ שֶׁאֵין שָׁם אָדָם. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג וְנִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. בָּא וְיָשַׁב לוֹ אֵצֶל אֶחָיו הַכֹּהֲנִים עַד שֶׁהַשְּׁעָרִים נִפְתָּחִים, יוֹצֵא וְהוֹלֵךְ לוֹ:'' None | sup>
1.1 In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan serving in the Temple used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off and fold them and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat i.e. toilet: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure.'' None |
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55. Mishnah, Yoma, 6.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • death, impurity of • gentiles, impurity of • purity/impurity • rabbinic conceptions of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 319
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6.2 בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:'' None | sup>
6.2 He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”'' None |
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56. Mishnah, Toharot, 2.3, 3.6, 5.1, 7.3-7.4, 7.8, 8.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Corpse impurity • Death, as impurity • Gentiles, as sources of impurity • categorical purity (insusceptibility to impurity) • corpse impurity • doubtful impurity (safeq tuma) • hands, impurity of • hands, impurity of, washing of • impure, impurity • impurity • liquids, transmission and duplication of impurity by • public domain, impurity in
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 37, 38, 43, 86, 154, 166, 196; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 34, 35, 37, 39; Libson (2018), Law and self-knowledge in the Talmud, 36; Neusner (2001), The Theology of Halakha, 247
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2.3 הָרִאשׁוֹן שֶׁבַּחֻלִּין, טָמֵא וּמְטַמֵּא. הַשֵּׁנִי פּוֹסֵל וְלֹא מְטַמֵּא. וְהַשְּׁלִישִׁי נֶאֱכָל בִּנְזִיד הַדָּמַע: 7.4 אֵשֶׁת חָבֵר שֶׁהִנִּיחָה לְאֵשֶׁת עַם הָאָרֶץ טוֹחֶנֶת בְּתוֹךְ בֵּיתָהּ, פָּסְקָה הָרֵחַיִם, הַבַּיִת טָמֵא. לֹא פָסְקָה הָרֵחַיִם, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהִיא יְכוֹלָה לִפְשֹׁט אֶת יָדָהּ וְלִגָּע. הָיוּ שְׁתַּיִם, בֵּין כָּךְ וּבֵין כָּךְ, הַבַּיִת טָמֵא, שֶׁאַחַת טוֹחֶנֶת וְאַחַת מְשַׁמֶּשֶׁת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהֵן יְכוֹלִין לִפְשֹׁט אֶת יָדָן וְלִגָּע:
8.6 כְּלָל אָמְרוּ בַטָּהֳרוֹת, כֹּל הַמְיֻחָד לְאֹכֶל אָדָם, טָמֵא, עַד שֶׁיִּפָּסֵל מֵאֹכֶל הַכֶּלֶב. וְכֹל שֶׁאֵינוֹ מְיֻחָד לְאֹכֶל אָדָם, טָהוֹר, עַד שֶׁיְּיַחֲדֶנּוּ לְאָדָם. כֵּיצַד. גּוֹזָל שֶׁנָּפַל לְגַת וְחִשַּׁב עָלָיו לְהַעֲלוֹתוֹ לְנָכְרִי, טָמֵא. לְכֶלֶב, טָהוֹר. רַבִּי יוֹחָנָן בֶּן נוּרִי מְטַמֵּא. חִשַּׁב עָלָיו חֵרֵשׁ, שׁוֹטֶה וְקָטָן, טָהוֹר. אִם הֶעֱלָהוּ, טָמֵא, שֶׁיֵּשׁ לָהֶן מַעֲשֶׂה וְאֵין לָהֶן מַחֲשָׁבָה:' ' None | sup>
2.3 First degree uncleanness in common food is unclean and conveys uncleanness; Second degree uncleanness invalidates but does not convey uncleanness. And third degree uncleanness may be eaten in a dish mixed with terumah. 7.4 If the wife of a haver left the wife of an am haaretz grinding grain in her house, if the handmill stopped turning, the house is unclean. But if the handmill did not stop turning, that part of the house which she can stretch out her hand and touch is unclean. If there were two women, the house is unclean in either case, since while the one is grinding, the other can go about touching, the words of Meir. But the sages say: the only part that is unclean is where she can stretch out her hand and touch it.
8.6 They said a general rule with regard to clean food: whatever is designated as food for human consumption is susceptible to uncleanness unless it is rendered unfit to be food for a dog; And whatever is not designated as food for human consumption is not susceptible to uncleanness unless it is designated for human consumption. How so? If a pigeon fell into a wine-press and one intended to pick it out for an idolater, it becomes susceptible to uncleanness; but if he intended it for a dog it is not susceptible to uncleanness. Rabbi Yoha ben Nuri rules that it is susceptible to uncleanness. If a deaf mute, one not of sound senses or a minor intended it as food, it remains insusceptible. But if they picked it up it becomes susceptible; since only an act of theirs is effective while their intention is of no consequence.' ' None |
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57. Mishnah, Yadayim, 4.6-4.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Corpse impurity • Death, as impurity • Purity and impurity, ritual purity • corpse impurity • document burial and preservation, and impurity of hands • impurity and expiation, in Bible, and physical Tora • impurity, transfer of
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 326; Neusner (2001), The Theology of Halakha, 250; Schiffman (1983), Testimony and the Penal Code, 147; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 17; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
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4.6 אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: 4.7 אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם:' "4.8 אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק:"' None | sup>
4.6 The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.' "4.7 The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?" '4.8 A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page of Torah? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \\"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\\" (Exodus 5:2) But when he was smitten what did he say? \\"The Lord is righteous\\" (Exodus 9:27).'' None |
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58. Mishnah, Zavim, 2.3, 5.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity/Impurity • impurity • purity (impurity), gentile • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 197; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 210; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 249; Libson (2018), Law and self-knowledge in the Talmud, 70
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2.3 הָרוֹאֶה קֶרִי, אֵינוֹ מִטַּמֵּא בְזִיבָה מֵעֵת לְעֵת. רַבִּי יוֹסֵי אוֹמֵר, יוֹמוֹ. נָכְרִי שֶׁרָאָה קֶרִי וְנִתְגַּיֵּר, מִיָּד הוּא מִטַּמֵּא בְזִיבָה. הָרוֹאָה דָם וְהַמַּקְשָׁה, מֵעֵת לְעֵת. וְהַמַּכֶּה אֶת עַבְדּוֹ יוֹם יוֹמַיִם, מֵעֵת לְעֵת. כֶּלֶב שֶׁאָכַל בְּשַׂר הַמֵּת, שְׁלשָׁה יָמִים מֵעֵת לְעֵת, הֲרֵי הוּא כִבְרִיָּתוֹ:"
5.12 אֵלּוּ פוֹסְלִים אֶת הַתְּרוּמָה. הָאוֹכֵל אֹכֶל רִאשׁוֹן, וְהָאוֹכֵל אֹכֶל שֵׁנִי, וְהַשּׁוֹתֶה מַשְׁקִין טְמֵאִין, וְהַבָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִין, וְטָהוֹר שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְהַסֵּפֶר, וְהַיָּדַיִם, וּטְבוּל יוֹם, וְהָאֳכָלִים וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִים:'' None | sup>
2.3 One who had a discharge of semen does not defile due to zivah for a period of twenty-four hours. Rabbi Yose says: only that day. A non-Jew who had a discharge of semen and then converted, he immediately becomes unclean due to zivah. A woman who had an issue of blood, or had experienced difficulty in childbirth, the time prescribed is twenty-four hours. One who strikes his slave, the \\"day or two\\" is twenty-four hours. A dog that eats a corpse\'s flesh, for three days from one time of day to the same time of day, it is considered to be in its natural state."
5.12 The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll of Holy Scriptures, And unwashed hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.'' None |
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59. New Testament, 1 Corinthians, 7.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Purity and impurity, ritual purity • food, impurity of offered to idols
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222; Schiffman (1983), Testimony and the Penal Code, 2, 6
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7.1 Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·'' None | sup>
7.1 Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman.'' None |
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60. New Testament, Acts, 10.13-10.14, 10.28, 10.38, 10.43, 13.44-13.48, 14.23, 15.2, 15.7-15.11, 15.21, 15.28-15.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Impure food • Impurity • Purity and Impurity • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, defilement by association • Purity, impurity, defilement, cleansing, intrinsic • Purity, impurity, defilement, cleansing, language • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, purification • Purity, impurity, defilement, cleansing, ritual purity, gentiles, intrinsic • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • Purity, impurity, defilement, cleansing, transformation • Purity/Impurity • Purity/impurity • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of in the Gospels • food, impurity of offered to idols • gentiles, impurity of • heart purity and impurity of • impurity, “in Christ,”
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245, 253, 261; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66, 67, 70, 71, 89, 112, 199; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 81; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 48, 65, 67, 74, 76, 80, 81, 84; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 80, 362; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 79; deSilva (2022), Ephesians, 59
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10.13 καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14 ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.
10.28 ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·
10.38 Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ·
10.43 τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν.
13.44 Τῷ δὲ ἐρχομένῳ σαββάτῳ σχε δὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ θεοῦ. 13.45 ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες. 13.46 παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπαν Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε ἀὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη· 13.47 οὕτω γὰρ ἐντέταλται ἡμῖν ὁ κύριος 13.48 ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ θεοῦ, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον·
14.23 χειροτονήσαντες δὲ αὐτοῖς κατʼ ἐκκλησίαν πρεσβυτέρους προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ κυρίῳ εἰς ὃν πεπιστεύκεισαν.
15.2 γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου.
15.7 Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, 15.8 καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, 15.9 καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν. 15.10 νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; 15.11 ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθʼ ὃν τρόπον κἀκεῖνοι.
15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
15.28 ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας·
15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε.' ' None | sup>
10.13 A voice came to him, "Rise, Peter, kill and eat!" 10.14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean."
10.28 He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn\'t call any man unholy or unclean.
10.38 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.
10.43 All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins."
13.44 The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45 But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46 Paul and Barnabas spoke out boldly, and said, "It was necessary that God\'s word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47 For so has the Lord commanded us, saying, \'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.\'" 13.48 As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed.
14.23 When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
15.2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question.
15.7 When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8 God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9 He made no distinction between us and them, cleansing their hearts by faith. 15.10 Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11 But we believe that we are saved through the grace of the Lord Jesus, just as they are."
15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
15.28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."' ' None |
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61. New Testament, Apocalypse, 6.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • angels, evil, fallen, or impure • food, impurity of and demonology • food, impurity of offered to idols • impurity • nature, and impurity
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 140; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 179
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6.8 καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῷ ὉΘάνατος,καὶὁ ᾄδηςᾐκολούθει μετʼ αὐτοῦ, καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐνῥομφαίᾳ καὶἐνλιμῷ καίἐνθανάτῳ καὶὑπὸ τῶνθηρίων τῆς γῆς.' ' None | sup>
6.8 And behold, a pale horse, and he who sat on him, his name was Death. Hades followed with him. Authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him.' ' None |
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62. New Testament, Colossians, 2.19, 3.5, 3.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food, impurity of according to Paul • food, impurity of offered to idols • gentiles, impurity of • impurity • impurity, ritual, • impurity, “in Christ,”
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 67, 68; Huttner (2013), Early Christianity in the Lycus Valley, 132; deSilva (2022), Ephesians, 103, 249
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2.19 καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ.
3.5 Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία,
3.8 νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·'' None | sup>
2.19 and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. " 3.5 Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
3.8 but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. '" None |
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63. New Testament, Ephesians, 4.24, 5.22-5.33 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • impurity • impurity, “in Christ,” • pollution, impurity
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 299, 381; Wilson (2012), The Sentences of Sextus, 219; deSilva (2022), Ephesians, 72, 103, 224, 225, 231
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4.24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, 5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. 5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, 5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. 5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.'' None | sup>
4.24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
5.22 Wives, be subject to your own husbands, as to the Lord. 5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26 that he might sanctify it, having cleansed it by the washing of water with the word, 5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30 because we are members of his body, of his flesh and bones. 5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32 This mystery is great, but I speak concerning Christ and of the assembly. 5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. '' None |
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64. New Testament, Galatians, 3.28, 5.19-5.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Purity, impurity, defilement, cleansing, defilement by association • impurity • impurity, ritual, • impurity, “in Christ,”
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 132; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 81; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 12; deSilva (2022), Ephesians, 58, 224, 253
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3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις,'' None | sup>
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, '' None |
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65. New Testament, Romans, 14.6, 14.14, 14.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Purity, impurity, defilement, cleansing, purification • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • food, impurity of in second- and third-century sources • food, impurity of offered to idols • nature, and impurity • relativization of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79, 207, 221; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80
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14.6 ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ. καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ.
14.14 οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.
14.23 ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατακέκριται, ὅτι οὐκ ἐκ πίστεως· πᾶν δὲ ὃ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν.'' None | sup>
14.6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. " 14.14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. ' "
14.23 But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin. "" None |
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66. New Testament, Titus, 1.12-1.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • food, impurity of in second- and third-century sources • heart purity and impurity of • impurity • rabbinic conceptions of impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79, 136; Wilson (2012), The Sentences of Sextus, 408
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1.12 εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως,'' None | sup>
1.12 One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, '' None |
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67. New Testament, Luke, 11.39-11.41, 11.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ps.-Clementine literature on death impurity • Purity/impurity • death, impurity of in Christian sources • food, impurity of in the Gospels • heart purity and impurity of
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 258; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66, 93
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11.39 εἶπεν δὲ ὁ κύριος πρὸς αὐτόν Νῦν ὑμεῖς οἱ Φαρισαῖοι τὸ ἔσωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας. 11.40 ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν; 11.41 πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστίν.
11.44 οὐαὶ ὑμῖν, ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν.'' None | sup>
11.39 The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. ' "11.40 You foolish ones, didn't he who made the outside make the inside also? " '11.41 But give for gifts to the needy those things which are within, and behold, all things will be clean to you.
11.44 Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don\'t know it."'' None |
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68. New Testament, Mark, 1.25-1.27, 2.5, 2.23-2.28, 3.1-3.6, 3.22, 3.27, 3.30, 5.1-5.5, 6.5, 6.7, 7.1-7.12, 7.14-7.15, 7.17-7.23, 7.25, 7.33, 8.23, 9.18, 9.25-9.26, 9.29, 9.47, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Impurity • Impurity, moral • Impurity, ritual • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, defilement by association • Purity, impurity, defilement, cleansing, gentile • Purity, impurity, defilement, cleansing, moral • Purity, impurity, defilement, cleansing, purification • Purity, impurity, defilement, cleansing, ritual purity, corpse impurity • Purity, impurity, defilement, cleansing, ritual purity, food • Purity, impurity, defilement, cleansing, ritual purity, gentiles • Purity, impurity, defilement, cleansing, ritual purity, ritual purity • Purity, impurity, defilement, cleansing, ritual, terminology • Purity, impurity, defilement, cleansing, terminology • Purity/Impurity • Purity/impurity • Spirits, impure • corpse impurity • food, impurity of according to Paul • food, impurity of in second- and third-century sources • food, impurity of in the Gospels • food, impurity of offered to idols • hands, impurity of • hands, impurity of, washing of • heart purity and impurity of • impurity and expiation, in Bible, as immaterial • liquids, transmission and duplication of impurity by • nature, and impurity • purity, impurity as immaterial • purity/impurity • rabbinic conceptions of impurity • relativization of impurity • transmission and contraction of impurity • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 249, 250, 256, 257, 258, 261; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 31, 57, 197; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 63, 64, 65, 66, 68, 80, 89, 112, 136, 207; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 67, 68, 74; Hayes (2022), The Literature of the Sages: A Re-Visioning, 24; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59, 68, 80, 81, 90; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46, 47, 50, 54, 60
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1.25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ.
2.5 καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι.
2.23 Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24 καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25 καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27 καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28 ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
3.1 Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4 καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5 καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
3.22 καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
3.27 ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
3.30 ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.
5.1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.
6.5 Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν·
6.7 Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων,
7.1 Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3 —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4 καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5 —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6 ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8 ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9 καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε·
7.10 Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·
7.11 ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7.12 οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί,
7.14 Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε.
7.15 οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
7.17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
7.18 καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7.19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20 ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22 μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23 πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
7.25 ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ·
7.33 καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατʼ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ,
8.23 καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις;
9.18 καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.
9.25 ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26 καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν.
9.29 καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ .
9.47 καὶ ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν· καλόν σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς γέενναν,
10.20 ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου.' ' None | sup>
1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!"
2.5 Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you."
2.23 It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24 The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25 He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26 How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27 He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28 Therefore the Son of Man is lord even of the Sabbath."
3.1 He entered again into the synagogue, and there was a man there who had his hand withered. 3.2 They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3 He said to the man who had his hand withered, "Stand up." 3.4 He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5 When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
3.22 The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons."
3.27 But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house.
3.30 -- because they said, "He has an unclean spirit."
5.1 They came to the other side of the sea, into the country of the Gadarenes. 5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.
6.5 He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them.
6.7 He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits.
7.1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. ' "7.3 (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. " "7.4 They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) " '7.5 The Pharisees and the scribes asked him, "Why don\'t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6 He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, \'This people honors me with their lips, But their heart is far from me. ' "7.7 But in vain do they worship me, Teaching as doctrines the commandments of men.' " '7.8 "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9 He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. ' "
7.10 For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " 7.11 But you say, \'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"\ 7.12 then you no longer allow him to do anything for his father or his mother,
7.14 He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.
7.15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.
7.17 When he had entered into a house away from the multitude, his disciples asked him about the parable.
7.18 He said to them, "Are you thus without understanding also? Don\'t you perceive that whatever goes into the man from outside can\'t defile him,
7.19 because it doesn\'t go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20 He said, "That which proceeds out of the man, that defiles the man. 7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23 All these evil things come from within, and defile the man."
7.25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
7.33 He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue.
8.23 He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything.
9.18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren\'t able."
9.25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead."
9.29 He said to them, "This kind can come out by nothing, except by prayer and fasting."
9.47 If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire,
10.20 He said to him, "Teacher, I have observed all these things from my youth."' ' None |
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69. New Testament, Matthew, 5.27-5.28, 15.1-15.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Purity and Impurity • Purity, impurity, defilement, cleansing • Purity, impurity, defilement, cleansing, defilement by association • Purity/Impurity • Purity/impurity • food, impurity of in second- and third-century sources • food, impurity of in the Gospels • food, impurity of offered to idols • heart purity and impurity of • purity/impurity • rabbinic conceptions of impurity • transmission and contraction of impurity, through carriage • transmission and contraction of impurity, through shift (heset) • transmission and contraction of impurity, through touch
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 205; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 197; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 80, 136, 221; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 67; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 75, 90; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 99
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5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
15.1 Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2 Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4 ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5 ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6 οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7 ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8 Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
15.10 Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε·
15.11 οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον.
15.12 Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν;
15.13 ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται.
15.14 ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
15.15 Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραβολήν.
15.16 ὁ δὲ εἶπεν Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε;
15.17 οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται;
15.18 τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον.
15.19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 15.20 ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον.' ' None | sup>
5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.
15.1 Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2 "Why do your disciples disobey the tradition of the elders? For they don\'t wash their hands when they eat bread." 15.3 He answered them, "Why do you also disobey the commandment of God because of your tradition? ' "15.4 For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' " '15.5 But you say, \'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God,"' "15.6 he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. " '15.7 You hypocrites! Well did Isaiah prophesy of you, saying, ' "15.8 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. " '15.9 And in vain do they worship me, Teaching as doctrine rules made by men.\'"
15.10 He summoned the multitude, and said to them, "Hear, and understand.
15.11 That which enters into the mouth doesn\'t defile the man; but that which proceeds out of the mouth, this defiles the man."
15.12 Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?"
15.13 But he answered, "Every plant which my heavenly Father didn\'t plant will be uprooted.
15.14 Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit."
15.15 Peter answered him, "Explain the parable to us."
15.16 So Jesus said, "Do you also still not understand? ' "
15.17 Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? " 15.18 But the things which proceed out of the mouth come out of the heart, and they defile the man.
15.19 For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20 These are the things which defile the man; but to eat with unwashed hands doesn\'t defile the man."' ' None |
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70. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Corpse impurity • Purity and Impurity • corpse impurity • corpse impurity, idolatry
Found in books: Neusner (2001), The Theology of Halakha, 244; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 339
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71. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • impurity, ritual, in lists of male-female difference • purity (impurity), menstrual (niddah)
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 59; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 273
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72. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Purity/Impurity • impurity, ritual, as hindrance to Shema • public domain, impurity in • women, in Judaism, impurity and marital separation
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 190, 191, 192, 193; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 227; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 62; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 319
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73. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Purity/Impurity • hands, impurity of, washing of • impurity and expiation, in Bible, as immaterial • purity, impurity as immaterial
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 200; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 74; Hayes (2022), The Literature of the Sages: A Re-Visioning, 24
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74. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • childbirth, impurity following • corpses, impurity caused by • impurity, corpses causing • rot (raqav) impurity
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 220; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 34
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75. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Non-Jews, impurity and • impurity • impurity, bodily liquids • impurity, non-Jewish
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 169; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 249, 250
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76. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gentiles, as sources of impurity • Gentiles, insusceptibility to impurity • Purity, Impurity, Purification • death, impurity of • gentiles, impurity of • purity (impurity), gentile • rabbinic conceptions of impurity
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 126, 194; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 177; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 249
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77. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • corpses, impurity caused by • impurity, corpses causing • rot (raqav) impurity
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 221; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 208
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78. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Purity, Impurity, Purification • women, in Judaism, impurity and marital separation
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 177; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 318
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79. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • impure, impurity • impurity
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 126, 127; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 106, 107, 108
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80. Irenaeus, Refutation of All Heresies, 1.6.3, 5.8.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • food, impurity of in second- and third-century sources • food, impurity of offered to idols • impurity • pollution, impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 74, 85, 86; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 10
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1.6.3 Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her pretended brother.
5.8.3 For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour\'s wife." And again, "Man, when he was in honour, was made like unto cattle." This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.'' None |
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81. Theophilus, To Autolycus, 2.17 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • food, impurity of and demonology • impurity • nature, and impurity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 210; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 9
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2.17 And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly things. And the animals are named wild beasts &" None |
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82. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • hands, impurity of • impure, impurity
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 167; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 56, 57, 58
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83. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Purity and impurity, ritual purity • liquids, transmission and duplication of impurity by
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 196; Schiffman (1983), Testimony and the Penal Code, 178
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84. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • heart purity and impurity of • phren/phrenes, seat of purity/impurity, in tragedy
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 6
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85. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • menstrual impurity • purity (impurity), gentile
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 249; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105
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86. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Impurity/Impurities • Purity, Impurity, Purification • Purity/Impurity • impure, impurity
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 227, 228, 229; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 61; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 468
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87. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Impurity, inner impurity versus legal impurity • Torah Study, permission for a priest to incur impurity in order to study • corpses, impurity caused by • impurity, corpses causing • impurity, tent • menstruation, impurity caused by • purity/impurity • women, impurity of, menstrual
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 141; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158, 170; Rubenstein (2003), The Culture of the Babylonian Talmud. 58
| 84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה'' None | 84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.'' None |
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88. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Purity, Impurity, Purification • Purity/Impurity • death, impurity of in Christian sources • impurity and expiation, in Bible, menstrual purity • impurity and expiation, in Bible, ritual taxonomies • impurity, ritual, as hindrance to Shema • menstrual impurity • menstruation, impurity caused by • public domain, impurity in • purity (impurity) • rabbinic conceptions of impurity • women, impurity of, menstrual • women, in Judaism, impurity and marital separation
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 192; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 227; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 95, 197; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 62, 63; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 125; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 50, 84; Hayes (2022), The Literature of the Sages: A Re-Visioning, 415, 416; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 319, 320; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41, 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41, 105
| 17b אין פרץ שלא תהא סיעתנו כסיעתו של דוד שיצא ממנו אחיתופל ואין יוצאת שלא תהא סיעתנו כסיעתו של שאול שיצא ממנו דואג האדומי ואין צוחה שלא תהא סיעתנו כסיעתו של אלישע שיצא ממנו גחזי ברחובותינו שלא יהא לנו בן או תלמיד שמקדיח תבשילו ברבים: (ישעיהו מו, יב),שמעו אלי אבירי לב הרחוקים מצדקה רב ושמואל ואמרי לה רבי יוחנן ורבי אלעזר חד אמר כל העולם כולו נזונין בצדקה והם נזונין בזרוע וחד אמר כל העולם כולו נזונין בזכותם והם אפילו בזכות עצמן אין נזונין כדרב יהודה אמר רב,דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת מהר חורב ואומרת כל העולם כולו נזונין בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת,ופליגא דרב יהודה דאמר רב יהודה מאן אבירי לב גובאי טפשאי אמר רב יוסף תדע דהא לא איגייר גיורא מינייהו,אמר רב אשי בני מתא מחסיא אבירי לב נינהו דקא חזו יקרא דאורייתא תרי זמני בשתא ולא קמגייר גיורא מינייהו:,חתן אם רוצה לקרות וכו\':,למימרא דרבן שמעון בן גמליאל חייש ליוהרא ורבנן לא חיישי ליוהרא והא איפכא שמעינן להו דתנן מקום שנהגו לעשות מלאכה בתשעה באב עושין מקום שנהגו שלא לעשות אין עושין וכל מקום תלמידי חכמים בטלים רבן שמעון בן גמליאל אומר לעולם יעשה כל אדם את עצמו כתלמיד חכם,קשיא דרבנן אדרבנן קשיא דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל,אמר רבי יוחנן מוחלפת השיטה רב שישא בריה דרב אידי אמר לעולם לא תחליף דרבנן אדרבנן לא קשיא ק"ש כיון דכ"ע קא קרו ואיהו נמי קרי לא מיחזי כיוהרא הכא כיון דכולי עלמא עבדי מלאכה ואיהו לא קא עביד מיחזי כיוהרא,דרבן שמעון בן גמליאל אדרבן שמעון בן גמליאל לא קשיא התם בכונה תליא מילתא ואנן סהדי דלא מצי לכווני דעתיה אבל הכא הרואה אומר מלאכה הוא דאין לו פוק חזי כמה בטלני איכא בשוקא:,20a אבל מטמא הוא למת מצוה אמאי לימא אין חכמה ואין תבונה ואין עצה לנגד ה\',שאני התם דכתיב ולאחותו,וליגמר מינה שב ואל תעשה שאני:,אמר ליה רב פפא לאביי מאי שנא ראשונים דאתרחיש להו ניסא ומאי שנא אנן דלא מתרחיש לן ניסא אי משום תנויי בשני דרב יהודה כולי תנויי בנזיקין הוה ואנן קא מתנינן שיתא סדרי וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדרה ואמרי לה זיתים שכבשן בטרפיהן טהורים אמר הויות דרב ושמואל קא חזינא הכא ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאניה אתי מטרא ואנן קא מצערינן נפשין ומצוח קא צוחינן ולית דמשגח בן,אמר ליה קמאי הוו קא מסרי נפשייהו אקדושת השם אנן לא מסרינן נפשין אקדושת השם כי הא דרב אדא בר אהבה חזייה לההיא כותית דהות לבישא כרבלתא בשוקא סבר דבת ישראל היא קם קרעיה מינה אגלאי מילתא דכותי היא שיימוה בארבע מאה זוזי א"ל מה שמך אמרה ליה מתון אמר לה מתון מתון ארבע מאה זוזי שויא:,רב גידל הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר להו הכי טבילו והכי טבילו אמרי ליה רבנן לא קא מסתפי מר מיצר הרע אמר להו דמיין באפאי כי קאקי חיורי,ר\' יוחנן הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר כי סלקן בנות ישראל ואתיין מטבילה מסתכלן בי ונהוי להו זרעא דשפירי כוותי אמרי ליה רבנן לא קא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קא אתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר רבי אבהו אל תקרי עלי עין אלא עולי עין,רבי יוסי ברבי חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסין עליהם ואין עין הרע שולטת בהם אף זרעו של יוסף אין עין הרע שולטת בהם,ואב"א עין שלא רצתה לזון ממה שאינו שלו אין עין הרע שולטת בו:,22a משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר\' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה\' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר\' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר\' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה\' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר\' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע כרמך כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא 31a אייתי כסא דמוקרא בת ארבע מאה זוזי ותבר קמייהו ואעציבו,רב אשי עבד הלולא לבריה חזנהו לרבנן דהוו קא בדחי טובא אייתי כסא דזוגיתא חיורתא ותבר קמייהו ואעציבו,אמרו ליה רבנן לרב המנונא זוטי בהלולא דמר בריה דרבינא לישרי לן מר אמר להו ווי לן דמיתנן ווי לן דמיתנן אמרי ליה אנן מה נעני בתרך א"ל הי תורה והי מצוה דמגנו עלן,א"ר יוחנן משום רשב"י אסור לאדם שימלא שחוק פיו בעולם הזה שנאמר (תהלים קכו, ב) אז ימלא שחוק פינו ולשוננו רנה אימתי בזמן שיאמרו בגוים הגדיל ה\' לעשות עם אלה אמרו עליו על ר"ל שמימיו לא מלא שחוק פיו בעוה"ז מכי שמעה מר\' יוחנן רביה:,ת"ר אין עומדין להתפלל לא מתוך דין ולא מתוך דבר הלכה אלא מתוך הלכה פסוקה,והיכי דמי הלכה פסוקה,אמר אביי כי הא דר\' זירא דאמר ר\' זירא בנות ישראל החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבת עליה שבעה נקיים,רבא אמר כי הא דרב הושעיא דאמר רב הושעיא מערים אדם על תבואתו ומכניסה במוץ שלה כדי שתהא בהמתו אוכלת ופטורה מן המעשר,ואב"א כי הא דרב הונא דא"ר הונא א"ר זעירא המקיז דם בבהמת קדשים אסור בהנאה ומועלין בו,רבנן עבדי כמתניתין רב אשי עביד כברייתא.,ת"ר אין עומדין להתפלל לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך שיחה ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך שמחה של מצוה,וכן לא יפטר אדם מחברו לא מתוך שיחה ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר הלכה שכן מצינו בנביאים הראשונים שסיימו דבריהם בדברי שבח ותנחומים,וכן תנא מרי בר בריה דרב הונא בריה דר\' ירמיה בר אבא אל יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרהו,כי הא דרב כהנא אלוייה לרב שימי בר אשי מפום נהרא עד בי צניתא דבבל כי מטא להתם א"ל מר ודאי דאמרי אינשי הני צניתא דבבל איתנהו מאדם הראשון ועד השתא,א"ל אדכרתן מילתא דרבי יוסי ברבי חנינא דאמר ר\' יוסי ברבי חנינא מאי דכתיב (ירמיהו ב, ו) בארץ אשר לא עבר בה איש ולא ישב אדם שם וכי מאחר דלא עבר היאך ישב אלא לומר לך כל ארץ שגזר עליה אדם הראשון לישוב נתישבה וכל ארץ שלא גזר עליה אדם הראשון לישוב לא נתישבה,רב מרדכי אלוייה לרב שימי בר אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא:,ת"ר המתפלל צריך שיכוין את לבו לשמים אבא שאול אומר סימן לדבר (תהלים י, יז) תכין לבם תקשיב אזנך,תניא א"ר יהודה כך היה מנהגו של ר"ע כשהיה מתפלל עם הצבור היה מקצר ועולה מפני טורח צבור וכשהיה מתפלל בינו לבין עצמו אדם מניחו בזוית זו ומוצאו בזוית אחרת וכל כך למה מפני כריעות והשתחויות:,א"ר חייא בר אבא לעולם יתפלל אדם בבית שיש בו חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה וגו\',יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דניאל ו, יא) וזמנין תלתא וגו\',יכול משבא לגולה הוחלה כבר נאמר (דניאל ו, יא) די הוא עבד מן קדמת דנא,יכול יתפלל אדם לכל רוח שירצה ת"ל (דניאל ו, יא) (לקבל) נגד ירושלם,יכול יהא כוללן בבת אחת כבר מפורש ע"י דוד דכתיב (תהלים נה, יח) ערב ובקר וצהרים וגו\',יכול ישמיע קולו בתפלתו כבר מפורש על ידי חנה שנאמר (שמואל א א, יג) וקולה לא ישמע,יכול ישאל אדם צרכיו ואח"כ יתפלל כבר מפורש על ידי שלמה שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה רנה זו תפלה תפלה זו בקשה אין אומר דבר (בקשה) אחר אמת ויציב אבל אחר התפלה אפי\' כסדר וידוי של יה"כ אומר איתמר,נמי אמר רב חייא בר אשי אמר רב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אם בא לומר אחר תפלתו אפילו כסדר יום הכפורים אומר:, אמר רב המנונא כמה הלכתא גברוותא איכא למשמע מהני קראי דחנה (שמואל א א, יג) וחנה היא מדברת על לבה מכאן למתפלל צריך שיכוין לבו רק שפתיה נעות מכאן למתפלל שיחתוך בשפתיו וקולה לא ישמע מכאן שאסור להגביה קולו בתפלתו ויחשבה עלי לשכורה מכאן ששכור אסור להתפלל,ויאמר אליה עלי עד מתי תשתכרין וגו\' א"ר אלעזר מכאן לרואה בחברו 56a אמר ליה קיסר לר\' יהושע בר\' (חנינא) אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דמשחרי לך פרסאי וגרבי בך ורעיי בך שקצי בחוטרא דדהבא הרהר כוליה יומא ולאורתא חזא אמר ליה שבור מלכא לשמואל אמריתו דחכמיתו טובא אימא לי מאי חזינא בחלמאי אמר ליה חזית דאתו רומאי ושבו לך וטחני בך קשייתא ברחייא דדהבא הרהר כוליה יומא ולאורתא חזא,בר הדיא מפשר חלמי הוה מאן דיהיב ליה אגרא מפשר ליה למעליותא ומאן דלא יהיב ליה אגרא מפשר ליה לגריעותא אביי ורבא חזו חלמא אביי יהיב ליה זוזא ורבא לא יהיב ליה אמרי ליה אקרינן בחלמין (דברים כח, לא) שורך טבוח לעיניך וגו\' לרבא אמר ליה פסיד עסקך ולא אהני לך למיכל מעוצבא דלבך לאביי א"ל מרווח עסקך ולא אהני לך למיכל מחדוא דלבך,אמרי ליה אקרינן (דברים כח, מא) בנים ובנות תוליד וגו\' לרבא אמר ליה כבישותיה לאביי א"ל בנך ובנתך נפישי ומינסבן בנתך לעלמא ומדמיין באפך כדקא אזלן בשביה,אקריין (דברים כח, לב) בניך ובנותיך נתונים לעם אחר לאביי א"ל בנך ובנתך נפישין את אמרת לקריבך והיא אמרה לקריבה ואכפה לך ויהבת להון לקריבה דהוי כעם אחר לרבא א"ל דביתהו שכיבא ואתו בניה ובנתיה לידי איתתא אחריתי דאמר רבא אמר ר\' ירמיה בר אבא אמר רב מאי דכתיב בניך ובנותיך נתונים לעם אחר זו אשת האב,אקרינן בחלמין (קהלת ט, ז) לך אכול בשמחה לחמך לאביי אמר ליה מרווח עסקך ואכלת ושתית וקרית פסוקא מחדוא דלבך לרבא אמר ליה פסיד עסקך טבחת ולא אכלת ושתית וקרית לפכוחי פחדך,אקרינן (דברים כח, לח) זרע רב תוציא השדה לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, מ) זיתים יהיו לך בכל גבולך וגו\' לאביי א"ל מרישיה לרבא א"ל מסיפיה,אקרינן (דברים כח, י) וראו כל עמי הארץ וגו\' לאביי א"ל נפק לך שמא דריש מתיבתא הוית אימתך נפלת בעלמא לרבא אמר ליה בדיינא דמלכא אתבר ומתפסת בגנבי ודייני כולי עלמא קל וחומר מינך למחר אתבר בדיינא דמלכא ואתו ותפשי ליה לרבא.,אמרי ליה חזן חסא על פום דני לאביי א"ל עיף עסקך כחסא לרבא א"ל מריר עסקך כי חסא,אמרי ליה חזן בשרא על פום דני לאביי אמר ליה בסים חמרך ואתו כולי עלמא למזבן בשרא וחמרא מינך לרבא אמר ליה תקיף חמרך ואתו כולי עלמא למזבן בשרא למיכל ביה,אמרי ליה חזן חביתא דתלי בדיקלא לאביי אמר ליה מדלי עסקך כדיקלא לרבא אמר ליה חלי עסקך כתמרי,אמרי ליה חזן רומנא דקדחי אפום דני לאביי אמר ליה עשיק עסקך כרומנא לרבא אמר ליה קאוי עסקך כרומנא,אמרי ליה חזן חביתא דנפל לבירא לאביי א"ל מתבעי עסקך כדאמר נפל פתא בבירא ולא אשתכח לרבא א"ל פסיד עסקך ושדי\' ליה לבירא,אמרי ליה חזינן בר חמרא דקאי אאיסדן ונוער לאביי אמר ליה מלכא הוית וקאי אמורא עלך לרבא א"ל פטר חמור גהיט מתפילך א"ל לדידי חזי לי ואיתיה אמר ליה וא"ו דפטר חמור ודאי גהיט מתפילך,לסוף אזל רבא לחודיה לגביה אמר ליה חזאי דשא ברייתא דנפל אמר ליה אשתך שכבא אמר ליה חזיא ככי ושני דנתור א"ל בנך ובנתך שכבן אמר ליה חזאי תרתי יוני דפרחן א"ל תרי נשי מגרשת אמר ליה חזאי תרי גרגלידי דלפתא אמר ליה תרין קולפי בלעת אזל רבא ההוא יומא ויתיב בי מדרשא כוליה יומא אשכח הנהו תרי סגי נהורי דהוו קמנצו בהדי הדדי אזל רבא לפרוקינהו ומחוהו לרבא תרי דלו למחוייה אחריתי אמר מסתיי תרין חזאי,לסוף אתא רבא ויהיב ליה אגרא א"ל חזאי אשיתא דנפל א"ל נכסים בלא מצרים קנית א"ל חזאי אפדנא דאביי דנפל וכסיין אבקיה א"ל אביי שכיב ומתיבתיה אתיא לגבך א"ל חזאי אפדנא דידי דנפיל ואתו כולי עלמא שקיל לבינתא לבינתא א"ל שמעתתך מבדרן בעלמא א"ל חזאי דאבקע רישי ונתר מוקרי א"ל אודרא מבי סדיא נפיק א"ל אקריון הללא מצראה בחלמא א"ל ניסא מתרחשי לך,הוה קא אזיל בהדיה בארבא אמר בהדי גברא דמתרחיש ליה ניסא למה לי בהדי דקא סליק נפל סיפרא מיניה אשכחיה רבא וחזא דהוה כתיב ביה כל החלומות הולכין אחר הפה רשע בדידך קיימא וצערתן כולי האי כולהו מחילנא לך בר מברתיה דרב חסדא יהא רעוא דלמסר ההוא גברא לידי דמלכותא דלא מרחמו עליה,אמר מאי אעביד גמירי דקללת חכם אפילו בחנם היא באה וכ"ש רבא דבדינא קא לייט אמר איקום ואגלי דאמר מר גלות מכפרת עון,קם גלי לבי רומאי אזל יתיב אפתחא דריש טורזינא דמלכא ריש טורזינא חזא חלמא א"ל חזאי חלמא דעייל מחטא באצבעתי א"ל הב לי זוזא ולא יהב ליה לא א"ל ולא מידי א"ל חזאי דנפל תכלא בתרתין אצבעתי א"ל הב לי זוזא ולא יהב ליה ולא א"ל א"ל חזאי דנפל תכלא בכולה ידא א"ל נפל תכלא בכולהו שיראי שמעי בי מלכא ואתיוה לריש טורזינא קא קטלי ליה א"ל אנא אמאי אייתו להאי דהוה ידע ולא אמר אייתוהו לבר הדיא אמרי ליה אמטו זוזא דידך חרבו 62a תניא אמר רבי עקיבא פעם אחת נכנסתי אחר ר\' יהושע לבית הכסא ולמדתי ממנו ג\' דברים למדתי שאין נפנין מזרח ומערב אלא צפון ודרום ולמדתי שאין נפרעין מעומד אלא מיושב ולמדתי שאין מקנחין בימין אלא בשמאל אמר ליה בן עזאי עד כאן העזת פניך ברבך א"ל תורה היא וללמוד אני צריך,תניא בן עזאי אומר פעם אחת נכנסתי אחר רבי עקיבא לבית הכסא ולמדתי ממנו ג\' דברים למדתי שאין נפנין מזרח ומערב אלא צפון ודרום ולמדתי שאין נפרעין מעומד אלא מיושב ולמדתי שאין מקנחין בימין אלא בשמאל אמר לו ר\' יהודה עד כאן העזת פניך ברבך אמר לו תורה היא וללמוד אני צריך,רב כהנא על גנא תותיה פורייה דרב שמעיה דשח ושחק ועשה צרכיו אמר ליה דמי פומיה דאבא כדלא שריף תבשילא א"ל כהנא הכא את פוק דלאו אורח ארעא אמר לו תורה היא וללמוד אני צריך,מפני מה אין מקנחין בימין אלא בשמאל אמר רבא מפני שהתורה ניתנה בימין שנאמר (דברים לג, ב) מימינו אש דת למו רבה בר בר חנה אמר מפני שהיא קרובה לפה ור\' שמעון בן לקיש אמר מפני שקושר בה תפילין רב נחמן בר יצחק אמר מפני שמראה בה טעמי תורה,כתנאי רבי אליעזר אומר מפני שאוכל בה ר\' יהושע אומר מפני שכותב בה ר\' עקיבא אומר מפני שמראה בה טעמי תורה,א"ר תנחום בר חנילאי כל הצנוע בבית הכסא נצול משלשה דברים מן הנחשים ומן העקרבים ומן המזיקין ויש אומרים אף חלומותיו מיושבים עליו,ההוא בית הכסא דהוה בטבריא כי הוו עיילי ביה בי תרי אפי\' ביממא מתזקי רבי אמי ורבי אסי הוו עיילי ביה חד וחד לחודיה ולא מתזקי אמרי להו רבנן לא מסתפיתו אמרי להו אנן קבלה גמירינן קבלה דבית הכסא צניעותא ושתיקותא קבלה דיסורי שתיקותא ומבעי רחמי,אביי מרביא ליה אמיה אמרא למיעל בהדיה לבית הכסא ולרביא ליה גדיא שעיר בשעיר מיחלף,רבא מקמי דהוי רישא מקרקשא ליה בת רב חסדא אמגוזא בלקנא בתר דמלך עבדא ליה כוותא ומנחא ליה ידא ארישיה,אמר עולא אחורי הגדר נפנה מיד ובבקעה כל זמן שמתעטש ואין חברו שומע איסי בר נתן מתני הכי אחורי הגדר כל זמן שמתעטש ואין חברו שומע ובבקעה כל זמן שאין חברו רואהו,מיתיבי יוצאין מפתח בית הבד ונפנין לאחורי הגדר והן טהורין,בטהרות הקלו,ת"ש כמה ירחקו ויהיו טהורין כדי שיהא רואהו שאני אוכלי טהרות דאקילו בהו רבנן,רב אשי אמר מאי כל זמן שאין חברו רואה דקאמר איסי בר נתן כל זמן שאין חברו רואה את פרועו אבל לדידיה חזי ליה,ההוא ספדנא דנחית קמיה דרב נחמן אמר האי צנוע באורחותיו הוה א"ל רב נחמן את עיילת בהדיה לבית הכסא וידעת אי צנוע אי לא דתניא אין קורין צנוע אלא למי שצנוע בבית הכסא,ורב נחמן מאי נפקא ליה מיניה משום דתניא כשם שנפרעין מן המתים כך נפרעין מן הספדנין ומן העונין אחריהן,תנו רבנן איזהו צנוע זה הנפנה בלילה במקום שנפנה ביום,איני והאמר רב יהודה אמר רב לעולם ינהיג אדם את עצמו שחרית וערבית כדי שלא יהא צריך להתרחק ותו רבא ביממא הוה אזיל עד מיל ובליליא א"ל לשמעיה פנו לי דוכתא ברחובה דמתא וכן אמר ליה רבי זירא לשמעיה חזי מאן דאיכא אחורי בית חבריא דבעינא למפני לא תימא במקום אלא אימא כדרך שנפנה ביום,רב אשי אמר אפילו תימא במקום לא נצרכה אלא לקרן זוית,גופא אמר רב יהודה אמר רב לעולם ינהיג אדם את עצמו שחרית וערבית כדי שלא יהא צריך להתרחק,תניא נמי הכי בן עזאי אומר השכם וצא הערב וצא כדי שלא תתרחק משמש ושב ואל תשב ותמשמש שכל היושב וממשמש אפי\' עושין כשפים באספמיא באין עליו,ואי אנשי ויתיב ואח"כ משמש מאי תקנתיה כי קאי לימא הכי לא לי לא לי לא תחים ולא תחתים לא הני ולא מהני לא חרשי דחרשא ולא חרשי דחרשתא ' None | 17b “There is no breach”; that our faction of Sages should not be like the faction of David, from which Ahitophel emerged, who caused a breach in the kingdom of David. r“And no going forth”; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, who set forth on an evil path. r“And no outcry”; that our faction should not be like the faction of Elisha, from which Geihazi emerged. r“In our open places”; that we should not have a child or student who overcooks his food in public, i.e., who sins in public and causes others to sin, as in the well-known case of Jesus the Nazarene.,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoḥa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: “Hear Me, stubborn-hearted who are far from charity” (Isaiah 46:12). While both agree that the verse refers to the righteous, Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, disagreed as to how to interpret the verse. One said: The entire world is sustained by God’s charity, not because it deserves to exist, while the righteous who are far from God’s charity are sustained by force, as due to their own good deeds they have the right to demand their sustece. And one said: The entire world is sustained by the merit of their righteousness, while they are not sustained at all, not even by their own merit, in accordance with the statement that Rav Yehuda said that Rav said.,As Rav Yehuda said that Rav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by the merit of Ḥanina ben Dosa, my son, and for Ḥanina, my son, a kav of carobs is sufficient to sustain him for an entire week, from one Shabbat eve to the next Shabbat eve.,And this exegesis disagrees with the opinion of Rav Yehuda, as Rav Yehuda said, who are the stubborn-hearted? They are the foolish heathens of Gova’ei. Rav Yosef said: Know that this is so, as no convert has ever converted from their ranks.,Similarly, Rav Ashi said: The heathen residents of the city Mata Meḥasya are the stubborn-hearted, as they witness the glory of the Torah twice a year at the kalla gatherings in Adar and Elul, when thousands of people congregate and study Torah en masse, yet no convert has ever converted from their ranks.,We learned in our mishna that if a groom wishes to recite Shema on the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: Is that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didn’t we learn that they say the opposite? As we learned in a mishna: A place where they were accustomed to perform labor on Ninth of Av, one may perform labor. A place where they were accustomed not to perform labor on Ninth of Av, one may not perform labor. And everywhere, Torah scholars are idle and do not perform labor. Rabban Shimon ben Gamliel says: With regard to performing labor on the Ninth of Av, one should always conduct himself as a Torah scholar.,If so, there is a contradiction between the statement of the Rabbis here and the statement of the Rabbis there. And, there is a contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there.,Rabbi Yoḥa said: The attribution of the opinions is reversed in one of the sources in the interest of avoiding contradiction. Rav Sheisha, son of Rav Idi, said: Actually, you need not reverse the opinions, as the contradiction between the statement of the Rabbis here and the statement of the Rabbis there is not difficult. In the case of the recitation of Shema on his wedding night, since everyone is reciting Shema and he is also reciting Shema, he is not conspicuous and it does not appear as presumptuousness. Here, in the case of the Ninth of Av, however, since everyone is performing labor and he is not performing labor, his idleness is conspicuous and appears as presumptuousness.,So too, the contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there is not difficult. There, in the case of the recitation of Shema on his wedding night, the matter is dependent upon his capacity to concentrate, and it is clear to all that he is unable to concentrate. Reciting Shema under those circumstances is a display of presumptuousness. But here, in the case of the Ninth of Av, one who sees him idle says: It is because he has no labor to perform. Go out and see how many idle people there are in the marketplace, even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,,One whose deceased relative is laid out unburied before him is exempt from the recitation of Shema, from the Amida prayer, and from the mitzva to don phylacteries, as well as all positive mitzvot mentioned in the Torah, until the deceased has been buried.,With regard to the pallbearers and their replacements and the replacements of their replacements, those located before the bier who have not yet carried the deceased and those located after the bier. Those before the bier who are needed to carry the bier are exempt from reciting Shema; while those after the bier, even if they are still needed to carry it, since they have already carried the deceased, they are obligated to recite Shema. However, both these and those are exempt from reciting the Amida prayer, since they are preoccupied and are unable to focus and pray with the appropriate intent.,After they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row, formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, they should begin. If they do not have sufficient time to conclude reciting the entire Shema, then they should not begin.,And those standing in the row, those in the interior row, directly before whom the mourners will pass and who will console them, are exempt from reciting Shema, while those in the exterior row, who stand there only to show their respect, are obligated to recite Shema. Women, slaves and minors are exempt from the recitation of Shema and from phylacteries, but are obligated in prayer, mezuza and Grace after Meals.,Shema and other positive mitzvot. The Gemara deduces: When the corpse is laid out before him, yes, he is exempt, but when the corpse is not physically laid out before him, no, he is not exempt from these mitzvot.,The Gemara raises a contradiction from a baraita: One whose deceased relative is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friend’s house available, he makes a partition between him and the deceased and eats. If he does not have material with which to make a partition, he averts his face from the dead and eats. And in any case, he does not recline while he eats, as reclining is characteristic of a festive meal. Furthermore, he neither eats meat nor drinks wine, and does not recite a blessing before eating, and does not recite the formula to invite the participants in the meal to join together in the Grace after Meals zimmun, i.e., he is exempt from the obligation of Grace after Meals.'20a but he does become impure for a met mitzva. Here too, the question is asked: Let us say that the obligation to bury a met mitzva, which is predicated on the preservation of human dignity, should not override mitzvot explicitly written in the Torah, as it is stated: “There is neither wisdom, nor understanding, nor counsel against the Lord.”,The Gemara answers: There it is different, as it is explicitly written: “And his sister,” from which we derive that although he may not become ritually impure to bury his sister, he must do so for a met mitzva.,The Gemara suggests: Let us derive a general principle that human dignity takes precedence over all mitzvot in the Torah from this case. This possibility is rejected: This is a special case, because a case of “sit and refrain from action” shev ve’al ta’aseh is different. Engaging in the burial of a met mitzva is not actually in contravention of a mitzva. Rather, by doing so he becomes ritually impure and is then rendered incapable of fulfilling that mitzva. We cannot derive a general principle from here that human dignity would also override a Torah prohibition in a case where that prohibition is directly contravened.,The Gemara responds: In the context of the discussion whether or not human dignity overrides honoring God in the sense of fulfilling his mitzvot, Rav Pappa said to Abaye: What is different about the earlier generations, for whom miracles occurred and what is different about us, for whom miracles do not occur? If it is because of Torah study; in the years of Rav Yehuda all of their learning was confined to the order of Nezikin, while we learn all six orders! Moreover, when Rav Yehuda would reach in tractate Okatzin, which discusses the extent to which the stems of various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, the halakha that a woman who pickles a vegetable in a pot, and some say when he would reach the halakha that olives pickled with their leaves are pure, because after pickling, it is no longer possible to lift the fruit by its leaves, they are no longer considered part of the fruit; he would find it difficult to understand. He would say: Those are the disputes between Rav and Shmuel that we see here. And we, in contrast, learn thirteen versions of Okatzin. While, with regard to miracles, after declaring a fast to pray for a drought to end, when Rav Yehuda would remove one of his shoes the rain would immediately fall, whereas we torment ourselves and cry out and no one notices us.,Abaye said to Rav Pappa: The previous generations were wholly dedicated to the sanctification of God’s name, while we are not as dedicated to the sanctification of God’s name. Typical of the earlier generations’ commitment, the Gemara relates: Like this incident involving Rav Adda bar Ahava who saw a non-Jewish woman who was wearing a garment made of a forbidden mixture of wool and linen karbalta in the marketplace. Since he thought that she was Jewish, he stood and ripped it from her. It was then divulged that she was a non-Jew and he was taken to court due to the shame that he caused her, and they assessed the payment for the shame that he caused her at four hundred zuz. Ultimately, Rav Adda said to her: What is your name? She replied: Matun. In a play on words, he said to her: Matun, her name, plus matun, the Aramaic word for two hundred, is worth four hundred zuz.,It was also related about the earlier generations, that they would degrade themselves in the desire to glorify God. Rav Giddel was accustomed to go and sit at the gates of the women’s immersion sites. He said to them: Immerse yourselves in this way, and immerse yourselves in that way. The Sages said to him: Master, do you not fear the evil inclination? He said to them: In my eyes, they are comparable to white geese.,Similarly, the Gemara relates that Rabbi Yoḥa was accustomed to go and sit at the gates of the women’s immersion sites. Rabbi Yoḥa, who was known for his extraordinary good looks, explained this and said: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I. The Sages asked him: Master, do you not fear the evil eye? He said to them: I descend from the seed of Joseph over whom the evil eye has no dominion, as it is written: “Joseph is a bountiful vine, a bountiful vine on a spring alei ayin” (Genesis 49:22). “Ayin” can mean both “spring” and “eye.” And Rabbi Abbahu said a homiletic interpretation: Do not read it alei ayin, rather olei ayin, above the eye; they transcend the influence of the evil eye.,Rabbi Yosei, son of Rabbi Ḥanina, cited a different proof, from Jacob’s blessing of Joseph’s sons, Ephraim and Menashe: “The angel who redeems me from all evil shall bless the young and in them may my name be recalled, and the name of my fathers, Abraham and Isaac, and may they multiply veyidgu in the midst of the earth” (Genesis 48:16). Veyidgu is related etymologically to the word fish dag. Just as the fish in the sea, water covers them and the evil eye has no dominion over them, so too the seed of Joseph, the evil eye has no dominion over them.,And if you wish, say instead: Joseph’s eye, which did not seek to feast on that which was not his, Potiphar’s wife, the evil eye has no dominion over him.,MISHNA Women, slaves, and minors, who have parallel obligations in various mitzvot, are exempt from the recitation of Shema 22a that a woman who engaged in intercourse and saw menstrual blood is not required to immerse herself, but one who experienced a seminal emission alone, with no concurrent impurity, is required to do so? If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: Do not say that one recites a blessing orally, but rather he means that one contemplates those blessings in his heart.,The Gemara challenges this explanation: And does Rabbi Yehuda maintain that there is validity to contemplating in his heart? Wasn’t it taught in a baraita: One who experienced a seminal emission and who has no water to immerse and purify himself recites Shema and neither recites the blessings of Shema beforehand nor thereafter? And when he eats his bread, he recites the blessing thereafter, Grace after Meals, but does not recite the blessing: Who brings forth bread from the earth, beforehand. However, in the instances where he may not recite the blessing, he contemplates it in his heart rather than utter it with his lips, this is the statement of Rabbi Meir. However Rabbi Yehuda says: In either case, he utters all of the blessings with his lips. Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited.,Rav Naḥman bar Yitzḥak said: Rabbi Yehuda’s statement in the mishna should be interpreted in another way. Rabbi Yehuda rendered the blessings like Hilkhot Derekh Eretz, which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission.,As it was taught in a baraita: It is written: “And you shall impart them to your children and your children’s children” (Deuteronomy 4:9), and it is written thereafter: “The day that you stood before the Lord your God at Horeb” (Deuteronomy 4:10). Just as below, the Revelation at Sinai was in reverence, fear, quaking, and trembling, so too here, in every generation, Torah must be studied with a sense of reverence, fear, quaking, and trembling.,From here the Sages stated: Zavim, lepers, and those who engaged in intercourse with menstruating women, despite their severe impurity, are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and halakhot and aggada. However, those who experienced a seminal emission are prohibited from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. Rabbi Yosei says: One who experiences a seminal emission studies mishnayot that he is accustomed to study, as long as he does not expound upon a new mishna to study it in depth. Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, which is the in-depth analysis of the Torah. Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter the mentions of God’s name therein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: One who experiences a seminal emission may not enter into homiletic interpretation midrash of verses at all. Some say that he says: He may not enter the study hall beit hamidrash at all. Rabbi Yehuda says: He may study only Hilkhot Derekh Eretz. In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of Hilkhot Derekh Eretz, and therefore one may utter them orally.,The Gemara relates an incident involving Rabbi Yehuda himself, who experienced a seminal emission and was walking along the riverbank with his disciples. His disciples said to him: Rabbi, teach us a chapter from Hilkhot Derekh Eretz, as he maintained that even in a state of impurity, it is permitted. He descended and immersed himself in the river and taught them Hilkhot Derekh Eretz. They said to him: Did you not teach us, our teacher, that he may study Hilkhot Derekh Eretz? He said to them: Although I am lenient with others, and allow them to study it without immersion, I am stringent with myself.,Further elaborating on the issue of Torah study while in a state of impurity, it was taught in a baraita that Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure and therefore one who is impure is permitted to engage in Torah study. He implemented this halakha in practice. The Gemara relates an incident involving a student who was reciting mishnayot and baraitot hesitantly before the study hall of Rabbi Yehuda ben Beteira. The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” (Jeremiah 23:29). Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure.,In this baraita the Master said that one who is impure because of a seminal emission expounds upon the mishna but does not expound upon the Gemara. The Gemara notes: This statement supports the opinion of Rabbi El’ai, as Rabbi El’ai said that Rabbi Aḥa bar Ya’akov said in the name of Rabbeinu, Rav: The halakha is that one who experienced a seminal emission may expound upon the mishna but may not expound upon the Gemara. This dispute is parallel a tannaitic dispute, as it was taught: One who experienced a seminal emission expounds upon the mishna but does not expound upon the Gemara; that is the statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel: Both this and that are prohibited. And some say that he said: Both this and that are permitted.,Comparing these opinions: The one who said that both this and that are prohibited holds in accordance with the opinion of Rabbi Yoḥa the Cobbler; the one who said that both this and that are permitted holds in accordance with the opinion of Rabbi Yehuda ben Beteira.,Summarizing the halakha, Rav Naḥman bar Yitzḥak said: The universally accepted practice is in accordance with the opinions of these three elders: In accordance with the opinion of Rabbi El’ai with regard to the halakhot of the first shearing, in accordance with the opinion of Rabbi Yoshiya with regard to the laws of prohibited diverse kinds, and in accordance with the opinion of Rabbi Yehuda ben Beteira with regard to matters of Torah.,The Gemara elaborates: In accordance with the opinion of Rabbi El’ai with regard to the first shearing, as it was taught in a baraita that Rabbi El’ai says: The obligation to set aside the first shearing from the sheep for the priest is only practiced in Eretz Yisrael and not in the Diaspora, and that is the accepted practice.,In accordance with the opinion of Rabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). Rabbi Yoshiya says: This means that one who sows diverse kinds is not liable by Torah law until he sows wheat and barley and a grape pit with a single hand motion, meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously.,In accordance with Rabbi Yehuda ben Beteira with regard to one who experiences a seminal emission is permitted to engage in matters of Torah, as it was taught in a baraita that Rabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure.,And the Gemara relates: When Ze’iri came from Eretz Yisrael to Babylonia, he succinctly capsulated this halakha and said: They abolished ritual immersion, and some say that he said: They abolished ritual washing of the hands. The Gemara explains: The one who says that they abolished immersion holds in accordance with the opinion of Rabbi Yehuda ben Beteira that one who experienced a seminal emission is not required to immerse. And the one who says that they abolished washing of the hands holds in accordance with that which Rav Ḥisda cursed one who goes out of his way to seek water at the time of prayer.,The Sages taught in a baraita: One who experienced a seminal emission who had nine kav of drawn water poured over him, that is sufficient to render him ritually pure and he need not immerse himself in a ritual bath. The Gemara relates: Naḥum of Gam Zo whispered this halakha to Rabbi Akiva, and Rabbi Akiva whispered it to his student ben Azzai, and ben Azzai went out and taught it to his students publicly in the marketplace. Two amora’im in Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreed as to the correct version of the conclusion of the incident. One taught: Ben Azzai taught it to his students in the market. And the other taught: Ben Azzai also whispered it to his students.,The Gemara explains the rationale behind the two versions of this incident. The Sage who taught that ben Azzai taught the law openly in the market held that the leniency was due to concern that the halakhot requiring ritual immersion would promote dereliction in the study of Torah. The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was also due to concern that the halakhot requiring ritual immersion would promote the suspension of procreation, as one might abstain from marital relations to avoid the immersion required thereafter. And the Sage, who taught that ben Azzai only whispered this halakha to his students, held that he did so in order that Torah scholars would not be with their wives like roosters. If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, Rabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it. The halakha in this matter was never conclusively established and anyone who accepts upon himself to be stringent with regard to it, they prolong for him his days and years.,The Gemara relates that Rabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning? The Gemara retorts: How can one ask what is their essence? Isn’t he the one who said that one who experiences a seminal emission is prohibited from engaging in matters of Torah and is required to immerse himself in the morning? Rather, this is what he meant to say: What is the essence of immersion in a ritual bath of forty se’a of water when it is possible to purify oneself with nine kav? Furthermore, what is the essence of immersion when it is also possible to purify oneself by pouring water?,Regarding this, Rabbi Ḥanina said: They established a massive fence protecting one from sinning with their decree that one must immerse himself in forty se’a of water. As it was taught in a baraita: There was an incident involving one who solicited a woman to commit a sinful act. She said to him: Good-for-nothing. Do you have forty se’a in which to immerse and purify yourself afterwards? He immediately desisted. The obligation to immerse oneself caused individuals to refrain from transgression.,Rav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is because it is difficult for you to immerse in the cold waters of the ritual bath, it is possible to purify oneself by immersing oneself in the heated bathhouses, which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case.,Rabbi Ḥisda said to him: Is there ritual immersion in hot water? Rav Huna said to him: Indeed, doubts with regard to the fitness of baths have been raised, and Rav Adda bar Ahava holds in accordance with your opinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: Rabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine kav of water and pour it over me so that I may purify myself from the impurity caused by a seminal emission. Rabbi Ḥiyya bar Abba said to him: Why does my master require all of this? Aren’t you seated in at least nine kav of water in the tub. He said to him: The law of nine kav parallels the law of forty se’a, in that their halakhot are exclusive. Just as forty se’a can only purify an individual through immersion and not through pouring, so too nine kav can only purify one who experienced a seminal emission through pouring and not through immersion.,The Gemara relates that Rav Naḥman prepared a jug with a capacity of nine kav so that his students could pour water over themselves and become pure. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: Rabbi Akiva and Rabbi Yehuda Gelostera said: The halakha that one who experienced a seminal emission can be purified by pouring nine kav was only taught for a sick person who experienced the emission involuntarily. However, a sick person who experienced a normal seminal emission in the course of marital relations, is required to immerse himself in forty se’a.,Rav Yosef said: In that case, Rav Naḥman’s jug is broken, meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, when Ravin came from Eretz Yisrael to Babylonia he said: In Usha there was an incident 31a He brought a valuable cup worth four hundred zuz and broke it before them and they became sad.,The Gemara also relates: Rav Ashi made a wedding feast for his son and he saw the Sages, who were excessively joyous. He brought a cup of extremely valuable white glass and broke it before them, and they became sad.,Similarly, the Gemara relates: The Sages said to Rav Hamnuna Zuti at the wedding feast of Mar, son of Ravina: Let the Master sing for us. Since he believed that the merriment had become excessive, he said to them, singing: Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? What is the chorus of the song? He said to them, you should respond: Where is Torah and where is mitzva that protect us?,In a similar vein, Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, as long as we are in exile (ge’onim), as it is stated: “When the Lord returns the captivity of Zion we will be as dreamers” (Psalms 126:1). Only “then will our mouths fill with laughter and our lips with song” (Psalms 126:2). When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these” (Psalms 126:2). They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this statement from his teacher, Rabbi Yoḥa.,We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer.,And the Gemara asks: What is an example of a conclusive halakha?,The Gemara offers several examples: Abaye said: One like this halakha of Rabbi Zeira, as Rabbi Zeira said: The daughters of Israel were stringent with themselves; to the extent that even if they see a drop of blood corresponding to the size of a mustard seed she sits seven clean days for it. By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a zava, which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25).,Citing an additional example of a conclusive halakha, Rava said: One like this halakha of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain and bring it into the courtyard in its chaff so that his animal will eat from it, and the grain is exempt from tithes. Halakha dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain.,And if you wish, say instead yet another example of a conclusive halakha, which is the recommended prelude to prayer. One like this halakha of Rav Huna, as Rav Huna said that Rabbi Zeira said: One who lets blood from a consecrated animal that was consecrated as a sacrifice; deriving benefit from that blood is prohibited. Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, one misuses property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering.,It is related that the Sages acted in accordance with the opinion of our mishna and rose to pray from an atmosphere of gravity; Rav Ashi acted in accordance with the opinion of the baraita and preceded his prayer with a conclusive halakha.,On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.,Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.,And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him (Eliyahu Zuta).,As in the incident related by the Gemara that Rav Kahana accompanied Rav Shimi bar Ashi from the town of Pum Nahara to the palm grove in Babylonia. When he arrived there, Rav Kahana said to Rav Shimi bar Ashi: Master, what is meant by that which people say: These palm trees of Babylonia have been in this place from the time of Adam the first man until now?,Rav Shimi bar Ashi said to him: You reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, said, as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “In a land through which no man has passed and where no person adam has settled” (Jeremiah 2:6)? This verse is difficult; since it is a land through which no person has passed, how could anyone have settled there permanently? The statement that “no person has settled there” is redundant. Rather, this verse comes to teach that every land through which Adam the first man passed and decreed that it would be settled was settled, and every land through which Adam passed and decreed that it would not be settled was not settled. Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees (Me’iri). The Gemara cited an example of how one who parts from another with Torah learns something new.,Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that Rav Mordekhai accompanied his mentor, Rav Shimi bar Ashi, a great distance, from the city of Hagronya to Bei Keifei; and some say that he accompanied from Hagronya to Bei Dura.,Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: “The desire of the humble You have heard, Lord; direct their hearts, Your ear will listen” (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God’s ear will listen.,With regard to one’s intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).,Many halakhot are derived from evoking the prayers of biblical characters. Rabbi Ḥiyya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: “And when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before” (Daniel 6:11).,In the Tosefta, additional halakhot were derived from Daniel’s prayer. I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: “And three times a day he knelt upon his knees and prayed.” This teaches that there are fixed prayers.,I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: “Just as he had done before.”,Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is “facing Jerusalem.”,Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: “Evening and morning and noon, I pray and cry aloud and He hears my voice” (Psalms 55:18).,Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard” (I Samuel 1:13).,Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon’s prayer at the dedication of the Holy Temple it is stated: “To hear the song and the prayer that Your servant prays before You today” (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one’s request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it.,This was also stated by an amora; Rav Ḥiyya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them.,Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: From that which is stated here: “And Hannah spoke in her heart,” the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: “Only her lips moved,” the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: “And her voice could not be heard,” the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: “So Eli thought her to be drunk,” the halakha that a drunk person is forbidden to pray. That is why he rebuked her.,On the subject of Eli’s rebuke of Hannah, as it is stated: “And Eli said to her: How long will you remain drunk? Remove your wine from yourself” (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another 56a On a similar note, the Gemara relates that the Roman emperor said to Rabbi Yehoshua, son of Rabbi Ḥaya: You Jews say that you are extremely wise. If that is so, tell me what I will see in my dream. Rabbi Yehoshua said to him: You will see the Persians capture you, and enslave you, and force you to herd unclean animals with a golden staff. He thought the entire day about the images described to him by Rabbi Yehoshua and that night he saw it in his dream. King Shapur of Persia said to Shmuel: You Jews say that you are extremely wise. If that is so, tell me what I will see in my dream. Shmuel said to him: You will see the Romans come and take you into captivity and force you to grind date pits in mills of gold. He thought the entire day about the images described to him by Shmuel, and that night he saw it in his dream.,The Gemara relates: Bar Haddaya was an interpreter of dreams. For one who gave him a fee, he would interpret the dream favorably, and for one who did not give him a fee, he would interpret the dream unfavorably. The Gemara relates: There was an incident in which both Abaye and Rava saw an identical dream and they asked bar Haddaya to interpret it. Abaye gave him money and paid his fee, while Rava did not give him money. They said to him: The verse: “Your ox shall be slain before your eyes and you shall not eat thereof” (Deuteronomy 28:31) was read to us in our dream. He interpreted their dream and to Rava he said: Your business will be lost and you will derive no pleasure from eating because of the extreme sadness of your heart. To Abaye he said: Your business will profit and you will be unable to eat due to the joy in your heart.,They said to him: The verse, “You shall beget sons and daughters, but they shall not be yours; for they shall go into captivity” (Deuteronomy 28:41), was read to us in our dream. He interpreted their dreams, and to Rava he said its literal, adverse sense. To Abaye he said: Your sons and daughters will be numerous, and your daughters will be married to outsiders and it will seem to you as if they were taken in captivity.,They said to him: The verse: “Your sons and your daughters shall be given unto another people” (Deuteronomy 28:32), was read to us in our dream. To Abaye he said: Your sons and daughters will be numerous. You say, that they should marry your relatives and your wife says that they should marry her relatives and she will impose her will upon you and they will be given in marriage to her relatives, which is like another nation as far as you are concerned. To Rava he said: Your wife will die and your sons and daughters will come into the hands of another woman. As Rava said that Rabbi Yirmeya bar Abba said that Rav said: What is the meaning of that which is written in the verse: “Your sons and your daughters shall be given unto another people”? This refers to the father’s wife, the stepmother.,They said to him: The verse: “Go your way, eat your bread with joy, and drink your wine with a merry heart” (Ecclesiastes 9:7) was read to us in our dream. To Abaye he said: Your business will profit and you will eat and drink and read the verse out of the joy of your heart. To Rava he said: Your business will be lost, you will slaughter but not eat, you will drink wine and read passages from the Bible in order to allay your fears.,They said to him: The verse: “You shall carry much seed out into the field, and shall gather little in; for the locust shall consume it” (Deuteronomy 28:38), was read to us in our dream. To Abaye he said from the beginning of the verse, that he will enjoy an abundant harvest. To Rava he said from the end of the verse, that his harvest will be destroyed.,They said to him: The verse: “You shall have olive-trees throughout all your borders, but you shall not anoint yourself with the oil; for your olives shall drop off” (Deuteronomy 28:40), was read to us in our dream. And again, to Abaye he said from the beginning of the verse. To Rava he said from the end of the verse.,They said to him: The verse: “All the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid of you” (Deuteronomy 28:10), was read to us in our dream. To Abaye he said: Your name will become well-known as head of the yeshiva, and you will be feared by all. To Rava he said: The king’s treasury was broken into and you will be apprehended as a thief, and everyone will draw an a fortiori inference from you: If Rava who is wealthy and of distinguished lineage can be arrested on charges of theft, what will become of the rest of us? Indeed, the next day, the king’s treasury was burglarized, and they came and apprehended Rava.,Abaye and Rava said to him: We saw lettuce on the mouth of the barrels. To Abaye he said: Your business will double like lettuce whose leaves are wide and wrinkled. To Rava he said: Your work will be bitter like a lettuce stalk.,They said to him: We saw meat on the mouth of barrels. To Abaye he said: Your wine will be sweet and everyone will come to buy meat and wine from you. To Rava he said: Your wine will spoil, and everyone will go to buy meat in order to eat with it, to dip the meat in your vinegar.,They said to him: We saw a barrel hanging from a palm tree. To Abaye he said: Your business will rise like a palm tree. To Rava he said: Your work will be sweet like dates which are very cheap in Babylonia, indicating that you will be compelled to sell your merchandise at a cheap price.,They said to him: We saw a pomegranate taking root on the mouth of barrels. To Abaye he said: Your business will increase in value like a pomegranate. To Rava he said: Your work will go sour like a pomegranate.,They said to him: We saw a barrel fall into a pit. To Abaye he said: Your merchandise will be in demand as the adage says: Bread falls in a pit and is not found. In other words, everyone will seek your wares and they will not find them due to increased demand. To Rava he said: Your merchandise will be ruined and you will throw it away into a pit.,They said to him: We saw a donkey-foal standing near our heads, braying. To Abaye he said: You will be a king, that is to say, head of the yeshiva, and an interpreter will stand near you to repeat your teachings to the masses out loud. To Rava he said: I see the words peter ḥamor, first-born donkey, erased from your phylacteries. Rava said to him: I myself saw it and it is there. Bar Haddaya said to him: The letter vav of the word peter ḥamor is certainly erased from your phylacteries.,Ultimately, Rava went to bar Haddaya alone. Rava said to him: I saw the outer door of my house fall. Bar Haddaya said to him: Your wife will die, as she is the one who protects the house. Rava said to him: I saw my front and back teeth fall out. He said to him: Your sons and daughters will die. Rava said to him: I saw two doves that were flying. He said to him: You will divorce two women. Rava said to him: I saw two turnip-heads gargelidei. He said to him: You will receive two blows with a club shaped like a turnip. That same day Rava went and sat in the study hall the entire day. He discovered these two blind people who were fighting with each other. Rava went to separate them and they struck Rava two blows. When they raised their staffs to strike him an additional blow, he said: That is enough for me, I only saw two.,Ultimately, Rava came and gave him, bar Haddaya, a fee. And then Rava, said to him: I saw my wall fall. Bar Haddaya said to him: You will acquire property without limits. Rava said to him: I saw Abaye’s house appadna fall and its dust covered me. Bar Haddaya said to him: Abaye will die and his yeshiva will come to you. Rava said to him: I saw my house fall, and everyone came and took the bricks. He said to him: Your teachings will be disseminated throughout the world. Rava said to him: I saw that my head split and my brain fell out. He said to him: A feather will fall out of the pillow near your head. Rava said to him: The Egyptian hallel, the hallel that celebrates the Exodus, was read to me in a dream. He said to him: Miracles will be performed for you.,Bar Haddaya was going with Rava on a ship; bar Haddaya said: Why am I going with a person for whom miracles will be performed, lest the miracle will be that the ship will sink and he alone will be saved. As bar Haddaya was climbing onto the ship a book fell from him. Rava found it and saw: All dreams follow the mouth, written therein. He said to bar Haddaya: Scoundrel. It was dependent on you, and you caused me so much suffering. I forgive you for everything except for the daughter of Rav Ḥisda, Rava’s wife, whom bar Haddaya predicted would die. May it be Your will that this man be delivered into the hands of a kingdom that has no compassion on him.,Bar Haddaya said to himself: What will I do? We learned through tradition that the curse of a Sage, even if baseless, comes true? And all the more so in the case of Rava, as he cursed me justifiably. He said to himself: I will get up and go into exile, as the Master said: Exile atones for transgression.,He arose and exiled himself to the seat of the Roman government. He went and sat by the entrance, where the keeper of the king’s wardrobe stood. The wardrobe guard dreamed a dream. He said to bar Haddaya: I saw in the dream that a needle pierced my finger. Bar Haddaya said to him: Give me a zuz. He did not give him the coin so bar Haddaya said nothing to him. Again, the guard said to him: I saw a worm that fell between my two fingers, eating them. Bar Haddaya said to him: Give me a zuz. He did not give him the coin, so bar Haddaya said nothing to him. Again, the guard said to him: I saw that a worm fell upon my entire hand, eating it. Bar Haddaya said to him: A worm fell upon and ate all the silk garments. They heard of this in the king’s palace and they brought the wardrobe keeper and were in the process of executing him. He said to them: Why me? Bring the one who knew and did not say the information that he knew. They brought bar Haddaya and said to him: Because of your zuz, ruin came upon 62a It was taught in a baraita in tractate Derekh Eretz that Rabbi Akiva said: I once entered the bathroom after my teacher Rabbi Yehoshua, and I learned three things from observing his behavior: I learned that one should not defecate while facing east and west, but rather while facing north and south; I learned that one should not uncover himself while standing, but while sitting, in the interest of modesty; and I learned that one should not wipe with his right hand, but with his left. Ben Azzai, a student of Rabbi Akiva, said to him: You were impertinent to your teacher to that extent that you observed that much? He replied: It is Torah, and I must learn.,Similarly, we learned in a baraita: Ben Azzai said: I once entered a bathroom after Rabbi Akiva, and I learned three things from observing his behavior: I learned that one should not defecate while facing east and west, but rather while facing north and south; I learned that one should not uncover himself while standing, but while sitting; and I learned that one should not wipe with his right hand, but with his left. Rabbi Yehuda said to him: You were impertinent to your teacher to that extent? He replied: It is Torah, and I must learn.,On a similar note, the Gemara relates that Rav Kahana entered and lay beneath Rav’s bed. He heard Rav chatting and laughing with his wife, and seeing to his needs, i.e., having relations with her. Rav Kahana said to Rav: The mouth of Abba, Rav, is like one whom has never eaten a cooked dish, i.e., his behavior was lustful. Rav said to him: Kahana, you are here? Leave, as this is an undesirable mode of behavior. Rav Kahana said to him: It is Torah, and I must learn.,The Gemara asks: Why must one not wipe himself with his right hand, but with his left? Rava said: Because the Torah was given with the right hand, as it is stated: “At His right hand was a fiery law unto them” (Deuteronomy 33:2). Rabba bar bar Ḥana said: Because the right hand is close to the mouth, i.e., people eat with the right hand. And Rabbi Shimon ben Lakish said: Because one ties the phylacteries onto his left hand with his right hand. Rav Naḥman bar Yitzḥak said: Because one points to the cantillation notes of the Torah with his right hand.,The Gemara notes that this is parallel to a tannaitic dispute: Rabbi Eliezer says: One is forbidden to wipe himself with his right hand because he eats with it. Rabbi Yehoshua says: Because he writes with it. Rabbi Akiva says: Because he points to the notes of the Torah with it.,Rabbi Tanḥum bar Ḥanilai said: Anyone who is modest in the bathroom will be saved from three things: From snakes, from scorpions and from demons. And some say that even his dreams will be settling for him.,The Gemara relates: There was a particular bathroom in the city of Tiberias, where, when two would enter it, even during the day, they would be harmed by demons. When Rabbi Ami and Rabbi Asi would each enter alone, they were not harmed. The Sages said to them: Aren’t you afraid? Rabbi Ami and Rabbi Asi said to them: We have learned through tradition: The tradition to avoid danger in the bathroom is to conduct oneself with modesty and silence. The tradition to end suffering is with silence and prayer.,Because fear of demons in bathrooms was pervasive, the Gemara relates: Abaye’s mother raised a lamb to accompany him to the bathroom. The Gemara objects: She should have raised a goat for him. The Gemara responds: A goat could be interchanged with a goat-demon. Since both the demon and the goat are called sa’ir, they were afraid to bring a goat to a place frequented by demons.,Before Rava became the head of the yeshiva, his wife, the daughter of Rav Ḥisda, would rattle a nut in a copper vessel for him. This was in order to fend off demons when he was in the bathroom. After he was chosen to preside as head of the yeshiva, he required an additional degree of protection, so she constructed a window for him, opposite where he would defecate, and placed her hand upon his head.,With regard to where one may or may not go to defecate, Ulla said: Behind a fence, one need not distance himself from people and may defecate immediately. In a valley or open field, one must distance himself sufficiently so that if he passes wind, no one will hear him. Isi bar Natan taught as follows: Behind a fence one must distance himself sufficiently so that if he passes wind another does not hear him, and in a valley, one must distance himself sufficiently so that no one can see him.,The Gemara raises an objection based on what we learned in a mishna in Teharot: Physical laborers, who usually fall into the category of am ha’aretz and are not generally cautious with regard to the laws of ritual purity, exit from the entrance of the olive press, defecate behind the fence, and are ritually pure. There is no reason to be concerned that they might become impure in the interim. This indicates that a greater distance is unnecessary.,The Gemara responds: With regard to the laws of ritual purity, they were lenient. To ensure maintece of purity, they were lenient and did not require a greater distance.,Come and hear from what we learned: How far may workers distance themselves, and the fruit and oil will remain pure? They may distance themselves only so far that he still sees him. This contradicts the opinion of Isi bar Natan, who required them to distance themselves sufficiently that they may not be seen. The Gemara responds: Those who eat in purity are different, as the Sages were lenient with them.,Rav Ashi said: What is the meaning of: So long as another does not see him, which was the standard that Isi bar Natan said? Sufficient that another person cannot see his nakedness, although he does see him.,The Gemara relates: There was a particular eulogizer who went to eulogize an important person in the presence of Rav Naḥman. of the deceased, he said: This man was modest in his ways. Rav Naḥman said to him: Did you go to the bathroom with him and know whether or not he was modest? As we learned in a baraita: One can only describe as modest one who is modest even in the bathroom, when no one else is there.,The Gemara asks: And what difference did it make to Rav Naḥman, that he was so insistent upon the details of whether or not this man was modest? The Gemara answers: Because it was taught in a baraita: Just as the deceased are punished, so too are the eulogizers and those who answer after them.The deceased are punished for transgressions committed in their lifetimes. The eulogizers and those who answer are punished for accepting the attribution of virtues that the deceased did not possess.,The Sages taught in a baraita: Who is a modest person? One who defecates at night where he defecates during the day, i.e., who distances himself at night, in order to relieve himself, no less than he distances himself during the day.,The Gemara challenges: Is that so? Didn’t Rav Yehuda say that Rav said: One must always accustom himself to defecate in the morning and at night, when it is dark, so that he will not need to distance himself? Moreover, during the day, Rava would go up to a mil outside the city, and at night he would tell his servant: Clear a place for me in the city street. And so too, Rabbi Zeira told his servant: See who is behind the study hall, as I need to defecate. These Sages did not defecate at night in the same place where they defecated during the day. Rather, emend the statement and say as follows: In the manner that one defecates during the day, i.e. he should conduct himself at night with the same degree of modesty with which he removes his clothing when defecating during the day.,Rav Ashi said: Even if you say that the text can remain as it was: Where he defecates during the day, it was only necessary in the case of a corner, where one may conceal himself. In the interest of modesty, he should go around the corner at night, just as he does during the day.,The Gemara discusses the matter itself. Rav Yehuda said that Rav said: One must always accustom himself to defecate early in the morning and late at night so that he will not need to distance himself.,That opinion was also taught in a baraita: Ben Azzai said: Rise early in the morning and go defecate, wait for evening and go defecate, so that you will not need to distance yourself. He also said: Touch around the anus first to assist in the opening of orifices and then sit; do not sit and then touch, for anyone who sits and then touches, even if sorcery is performed in a distant place like Aspamia, the sorcery will come upon him.,The Gemara says: And if one forgets and sits and then touches, what is his remedy? When he stands, he should recite the following incantation: Not for me, not for me, neither taḥim nor taḥtim, types of sorcery, neither these nor from these, neither the sorcery of a sorcerer nor the sorcery of a sorceress. ' None |
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89. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Purity, Impurity, Purification • impure, impurity • menstrual impurity
Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 56; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 123; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105
| 5a ומחריא תנורא שקלתא ואנחתא אגבה דכרעה קדחא ואיתרע מזלה ואייתיתה,א"ל רב ביבי בר אביי אית לכו רשותא למיעבד הכי אמר ליה ולא כתיב ויש נספה בלא משפט א"ל והכתיב (קהלת א, ד) דור הולך ודור בא,אמר דרעינא להו אנא עד דמלו להו לדרא והדר משלימנא ליה לדומה א"ל סוף סוף שניה מאי עבדת אמר אי איכא צורבא מרבנן דמעביר במיליה מוסיפנא להו ליה והויא חלופיה,רבי יוחנן כי מטי להאי קרא בכי (איוב ב, ג) ותסיתני בו לבלעו חנם עבד שרבו מסיתין לו וניסת תקנה יש לו רבי יוחנן כי מטי להאי קרא בכי (איוב טו, טו) הן בקדושיו לא יאמין אי בקדושיו לא יאמין במאן יאמין,יומא חד הוה קא אזיל באורחא חזייה לההוא גברא דהוה מנקיט תאני שביק הנך דמטו ושקיל הנך דלא מטו א"ל לאו הני מעלן טפי א"ל הני לאורחא בעינן להו הני נטרן והני לא נטרן אמר היינו דכתיב הן בקדושיו לא יאמין,איני והא ההוא תלמידא דהוה בשיבבותיה דרבי אלכסנדרי ושכיב אדזוטר ואמר אי בעי האי מרבנן הוה חיי ואם איתא דלמא מהן בקדושיו לא יאמין הוה ההוא מבעט ברבותיו הוה,רבי יוחנן כי מטי להאי קרא בכי (מלאכי ג, ה) וקרבתי אליכם למשפט והייתי עד ממהר במכשפים ובמנאפים ובנשבעים לשקר ובעושקי שכר שכיר עבד שרבו מקרבו לדונו וממהר להעידו תקנה יש לו,אמר רבי יוחנן בן זכאי אוי לנו ששקל עלינו הכתוב קלות כחמורות,אמר ריש לקיש כל המטה דינו של גר כאילו מטה דינו של מעלה שנאמר (מלאכי ג, ה) ומטי גר ומטי כתיב א"ר חנינא בר פפא כל העושה דבר ומתחרט בו מוחלין לו מיד שנאמר (מלאכי ג, ה) ולא יראוני הא יראוני מוחלין להם מיד,רבי יוחנן כי מטי להאי קרא בכי (קהלת יב, יד) כי את כל מעשה האלהים יביא במשפט על כל נעלם עבד שרבו שוקל לו שגגות כזדונות תקנה יש לו,מאי על כל נעלם אמר רב זה ההורג כינה בפני חברו ונמאס בה ושמואל אמר זה הרק בפני חבירו ונמאס,מאי אם טוב ואם רע אמרי דבי ר\' ינאי זה הנותן צדקה לעני בפרהסיא כי הא דרבי ינאי חזייה לההוא גברא דקא יהיב זוזא לעני בפרהסיא אמר ליה מוטב דלא יהבת ליה מהשתא דיהבת ליה וכספתיה,דבי ר\' שילא אמרי זה הנותן צדקה לאשה בסתר דקא מייתי לה לידי חשדא רבא אמר זה המשגר לאשתו בשר שאינו מחותך בערבי שבתות,והא רבא משגר שאני בת רב חסדא דקים ליה בגווה דבקיאה,רבי יוחנן כי מטי להאי קרא בכי (דברים לא, כא) והיה כי תמצאן אותו רעות רבות וצרות עבד שרבו ממציא לו רעות וצרות תקנה יש לו,מאי רעות וצרות אמר רב רעות שנעשות צרות זו לזו כגון זיבורא ועקרבא,ושמואל אמר זה הממציא לו מעות לעני בשעת דוחקו אמר רבא היינו דאמרי אינשי זוזא לעללא לא שכיחא לתליתא שכיח,(דברים לא, יז) וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם אמר רב ברדלא בר טביומי אמר רב כל שאינו בהסתר פנים אינו מהם כל שאינו בוהיה לאכול' ' None | 5a and sweeping the oven. She took the fire and set it on her foot; she was scalded and her luck suffered, which gave me the opportunity, and I brought her.,Rav Beivai bar Abaye said to the Angel of Death: Do you have the right to act in this manner, to take someone before his time? The Angel of Death said to him: And is it not written: “But there are those swept away without justice” (Proverbs 13:23)? Rav Beivai said to him: And isn’t it written: “One generation passes away, and another generation comes” (Ecclesiastes 1:4), which indicates that there is a predetermined amount of time for the life of every generation.,He said to him: I shepherd them, not releasing them until the years of the generation are completed, and then I pass them on to the angel Duma who oversees the souls of the dead. Rav Beivai said to him: Ultimately, what do you do with his extra years, those taken away from this individual? The Angel of Death said to him: If there is a Torah scholar who disregards his personal matters, i.e., who overlooks the insults of those who wrong him, I add those years to him and he becomes the deceased’s replacement for that time.,§ The Gemara returns to the previous topic. When Rabbi Yoḥa reached this verse, he cried, as God said to the Satan about Job: “Although you did incite Me against him, to destroy him without cause” (Job 2:3). Rabbi Yoḥa said: With regard to a slave whose master is one whom others incite to act harshly against the slave and the master is incited to do so, is there a remedy for the slave? Additionally, when Rabbi Yoḥa reached this verse, he cried: “Behold He puts no trust in His sacred ones” (Job 15:15), saying: If He does not place trust in His sacred ones, in whom does He place trust?,The Gemara relates: One day Rabbi Yoḥa was walking along the road, and he saw a certain man who was picking figs in an unusual manner: He left the ones that had reached the stage of ripeness and took those that had not yet reached that state. Rabbi Yoḥa said to him: Aren’t these ripe ones much better? He said to him: I need these dates for the road; these that are not yet ripe will be preserved, and these that are already ripe will not be preserved. Rabbi Yoḥa said: This is the same as is written: “Behold He puts no trust in His sacred ones”; there are righteous people whom God takes from this world before their time, as He knows that in the future they will stumble.,The Gemara asks: Is that so? But there was a certain student in the neighborhood of Rabbi Alexandri, and he died while he was still young. And Rabbi Alexandri said: If this young Sage had wanted, he would have lived, i.e., his actions caused him to die young. And if it is so, as Rabbi Yoḥa suggested, perhaps this student was from those concerning whom it is written: “Behold he puts no trust in his sacred ones,” and it was not his sins that caused his death. The Gemara answers: That student was one who acted irreverently toward his teachers, and Rabbi Alexandri knew of his improper behavior.,When Rabbi Yoḥa reached this verse, he cried: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false witnesses, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who turn aside the convert from his right, and do not fear Me, says the Lord” (Malachi\xa03:5). He said: With regard to a slave whose master comes near to him to judge him and is swift to testify against him, is there a remedy for him?,With regard to that same verse, Rabbi Yoḥa ben Zakkai said: Woe to us, as the verse weighs lenient mitzvot for us like more stringent mitzvot, as it lists both those who violate sins punishable by death, e.g., sorcerers and adulterers, with those who violate apparently less severe sins, e.g., those who withhold payment from a hired worker.,Reish Lakish said: Anyone who distorts the judgment of a convert, it is considered as if he distorted the judgment of the One above, as it is stated: “And who turn aside umattei the convert” (Malachi\xa03:5). This term is written as: Umatti, turn Me aside, i.e., one who distorts the judgment of a convert it considered as though he distorts the judgment of God, as it were. Rabbi Ḥanina bar Pappa said: Anyone who does something sinful and regrets it, he is forgiven immediately, as it is stated: “And do not fear Me” (Malachi 3:5), which indicates that if they do fear Me and are embarrassed to sin before God, they are forgiven immediately.,Additionally, when Rabbi Yoḥa reached this verse, he cried: “For God shall bring every work into the judgment concerning every hidden thing” (Ecclesiastes\xa012:14). He said: With regard to a slave whose master weighs his unwitting sins like intentional ones, i.e., God punishes him even for an action that was hidden from him, is there a remedy for him?,The Gemara asks: What sin is the verse referring to when it states: “Concerning every hidden thing”? Rav said: This is referring to one who kills a louse in the presence of another and his friend is disgusted by it. God judges him for the unintentional discomfort he caused. And similarly, Shmuel said: This is referring to one who spits in the presence of another and his friend is disgusted by his action.,The Gemara asks: What is the meaning of the end of that verse: “Whether it be good, or whether it be evil” (Ecclesiastes 12:14)? This verse indicates that God judges man harshly even for the good deeds he performs. The Sages from the school of Rabbi Yannai say: This verse is referring to one who gives charity to a poor person in public. Although he performed a good deed, he embarrassed the pauper, as in this case of Rabbi Yannai, who saw a certain man who was giving a dinar to a poor person in public. He said to him: It would have been better had you not given it to him than what you did, as now you gave it to him and embarrassed him.,The Sages from the school of Rabbi Sheila say: This verse is referring to one who gives charity to a woman in private, as he subjects her to suspicion, for people might think that he is engaging her services as a prostitute. Rava said: This is referring to one who sends his wife meat that is not sliced, i.e., that has not yet had the prohibited sciatic nerve removed, on Shabbat eve. Since she is in a hurry she might not notice and will perhaps cook the prohibited meat.,The Gemara asks: But yet Rava himself would send this type of meat to his wife on Shabbat eve. The Gemara answers: The daughter of Rav Ḥisda, Rava’s wife, is different, as he was certain about her that she was an expert in this matter. Rava trusted that his wife would realize the sciatic nerve had not been removed even when she was in a hurry on Shabbat eve.,Additionally, when Rabbi Yoḥa reached this verse, he cried: “Then it shall come to pass, when many evils and troubles are come upon them” (Deuteronomy\xa031:21). He said: With regard to a slave whose master brings upon him evils and troubles, is there a remedy for him?,The Gemara asks: What is the verse referring to when it states: “Evils and troubles”? Rav said: Evils that become troubles for one another, i.e., the remedy for one problem has a deleterious effect on the other. For example, one who is stung by a hornet and a scorpion. The sting of a hornet must be treated only with a cold ointment, while that of a scorpion must be treated with a hot ointment. As these medicaments are mutually exclusive, one cannot treat both stings at the same time.,And Shmuel said: This verse is referring to one who provides money to a poor person as a loan during his exigent ficial circumstances, but immediately after the borrower is released from the initial pressure by receiving the loan, the lender begins to demand repayment, subjecting the recipient to further pressure. Rava said that this explains the folk saying that people say: A dinar for produce is not found; for hanging it can be found. A poor person cannot find money to buy basic necessities; however, when the lenders hang on and pressure him he must come up with the money somehow.,On the same topic the Gemara states: “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured” (Deuteronomy\xa031:17). Rav Bardela bar Tavyumei said that Rav said: Anyone who is not subject to His hiding of the face, i.e., whose prayers are invariably answered, is not from the Jewish people, as the verse states about the Jewish people that God will hide His face from them as a result of their sins. Similarly, anyone who is not subject to: “And they shall be devoured,” i.e., gentiles do not steal his money,' ' None |
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90. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • menstrual impurity
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105
| 26a ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה\' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה\' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו\' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה\' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה\' וגו\',א"ר חלבו אמר עולא ביראה אמר ר\' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא'' None | 26a And these are the rents of mourning that may never be properly mended: One who rends his garments for the death his father, or for his mother, or for his teacher who taught him Torah, or for the Nasi, or for the president of the court; or upon hearing evil tidings; or hearing God’s name being blessed, which is a euphemism for hearing God’s name being cursed; or when a Torah scroll has been burned; or upon seeing the cities of Judea that were destroyed or the destroyed Temple or Jerusalem in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: He first rends his garments for the Temple and then extends the rent for Jerusalem.,The Gemara elaborates upon the halakhot mentioned in this baraita: From where do we derive that one must rend his clothing for his father, his mother, and his teacher who taught him Torah? As it is written with regard to the prophet Elijah, when he ascended to Heaven in a tempest: “And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen” (II\xa0Kings 2:12). The Gemara interprets this verse as follows: “My father, my father”; this comes to teach that one must rend his garments for the death of his father or mother. “The chariots of Israel and their horsemen”; this comes to include also one’s teacher who taught him Torah.,The Gemara asks: From where may it be inferred that this is referring to one’s teacher? The Gemara explains: As the verse was translated by Rav Yosef: My teacher, my teacher, who was better for the protection of the Jewish people with his prayers than an army with chariots and horsemen.,And from where do we derive that these rents are never to be properly mended? As it is written: “And he took hold of his own clothes, and rent them in two pieces” (II\xa0Kings 2:12). From the fact that it is stated: “And he rent them,” do I not know that he rent them in two pieces? Rather, when the verse adds that they were torn into two pieces, it teaches that they must remain torn in two pieces forever. Accordingly, this rent must never be properly mended.,Reish Lakish said to Rabbi Yoḥa: But isn’t Elijah still alive? Why, then, did Elisha rend his garments for him? He said to him: Since it is written: “And he saw him no more” (II\xa0Kings 2:12), Elijah was considered dead from Elisha’s perspective, and so Elisha rent his clothing for him.,§ From where do we derive that one must rend his clothing for the death of the Nasi or the president of the court and upon hearing evil tidings? As it is written, when David heard about the defeat of Israel and the death of Saul and his sons: “Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword” (II\xa0Samuel 1:11–12).,The Gemara explains how the aforementioned halakhot are derived from the verse: “Saul”; this is a reference to the Nasi, as Saul was king of Israel. “Jonathan”; this is a reference to the president of the court. “For the people of the Lord, and for the house of the Israel”; these are a reference to evil tidings.,Rav bar Shaba said to Rav Kahana: But perhaps you can say that one need not rend his clothing until all these calamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. He said to him: The repetition of the word “for”: “For Saul,” “for Jonathan,” and “for the people of the Lord” divides the matter and teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: But do we actually rend our clothing upon hearing evil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, and Shmuel did not rend his clothing?The Gemara answers: They said that one must rend his clothing upon hearing evil tidings only in a case where the calamity involved the majority of the community of Israel and resembles the incident that occurred when Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: Did King Shapur really kill Jews? But didn’t King Shapur say to Shmuel: I have a blessing coming to me, for I have never killed a Jew? The Gemara answers: King Shapur never instigated the killing of Jews; there, however, they brought it upon themselves, as Rabbi Ami said in an exaggerated manner: Due to the noise of the harp strings of Mezigat Caesarea, the walls of Laodicea were breached, for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the baraita: From where do we derive that one must rend his garments upon hearing God’s name being blessed, i.e., cursed? As it is written with regard to the blasphemous words said by Rab-shakeh: “Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent” (II\xa0Kings 18:37).,The Sages taught a baraita with regard to this issue: Both one who actually hears the curse and one who hears from the mouth of the one who heard the curse are obligated to rend their garments. But the witnesses who testify against the person who uttered the blasphemy are not obligated to rend their clothing when they testify as to what they heard because they already rent their clothing when they heard the curse the first time.,The Gemara asks: What difference does it make that they rent their garments when they heard the curse the first time? Didn’t they hear it again now? The Gemara rejects this argument: This will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes” (II\xa0Kings 19:1). This indicates that the king rent his garments, but those who reported the blasphemy to him did not rend theirs, as they had already rent their garments the first time.,And from where do we derive that these rents may not be properly mended? This is derived by way of a verbal analogy between the verb rending used here with regard to Hezekiah and the verb rending used in the case of Elijah and Elisha.,§ From where do we derive that one must rend his garments when a Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier” (Jeremiah 36:23). With regard to the verse itself the Gemara asks: What is meant by “three or four leaves,” and why did he cut the book only at that point?,The Gemara explains: They said to Jehoiakim: Jeremiah has written a book of Lamentations over the future downfall and destruction of Jerusalem. He said to them: What is written in it? They read him the first verse: “How does the city sit solitary” (Lamentations 1:1). He said to them: I am king, and this does not apply to me. They read him the second verse: “She weeps sore in the night” (Lamentations 1:2). He said to them: I am king, and this does not apply to me. They read him the third verse: “Judah is gone into exile due to affliction” (Lamentations 1:3). He said to them: I am king. They read to him: “The ways of Zion do mourn” (Lamentations 1:4). He said to them: I am king. These are the four leaves, or verses, that he read first.,They read him an additional verse: “Her adversaries have become the chief” (Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, he said to them: Who said this? They said to him: This is the continuation of the verse: “For the Lord has afflicted her for the multitude of her transgressions” (Lamentations 1:5). Immediately, he cut out all the names of God from the book and burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). By inference, this shows that they were required to rend their clothing when they saw this.,Rav Pappa said to Abaye: Perhaps you can say that they should have rent their garments due to the evil tidings contained in the scroll and not because of the destruction of the book? Abaye said to him: Were they evil tidings at that time? This was a prophecy and not an account of current events.,Rabbi Ḥelbo said that Rav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchment that was damaged and one for the writing, as it is stated: “Then the word of the Lord came to Jeremiah, after the king had burned the scroll and the words” (Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that Rabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba. Rabbi Abba needed to relieve himself. He removed his phylacteries from his head and placed them on the cushion on which he was sitting. An ostrich came and wanted to swallow the phylacteries.,He said: Now, had it succeeded to swallow it, I would have been obligated to make two rents. He said to him: From where do you derive this? There was an incident in which I was involved and I came before Rav Mattana asking what to do, but he did not have an answer readily available. I then came before Rav Yehuda, and he said to me: Shmuel said as follows: They said that one is obligated to rend his clothing only when a Torah scroll or some other sacred book is torn by force, and it resembles the incident that occurred with Jehoiakim.,§ From where do we derive that one must rend his garments upon seeing the cities of Judea in ruin? As it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord” (Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction.,Rabbi Ḥelbo said that Ulla Bira’a said that Rabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness” (Isaiah 64:9), and then rends his garments. One who sees Jerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation” (Isaiah 64:9), and then rends his garments. One who sees the Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” (Isaiah 64:10), and then rends his garments.,It was taught in the baraita: He first rends his garments for the Temple and then extends the rent for Jerusalem. And they raise a contradiction from another baraita that states: Both one who hears that Jerusalem is in ruin and one who sees the destruction, once he reaches Mount Scopus Tzofim, rends his garments. And he rends his garments for the Temple separately and for Jerusalem separately.,The Gemara answers: This is not difficult. This baraita, which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where one reached the Temple first, before seeing the rest of Jerusalem, and saw it in ruin. That baraita, which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where one reached Jerusalem first, and only afterward the Temple.,§ The Sages taught the following baraita: And all of these rents, one may tack them together with loose stitches, and hem them, and gather them, and fix them with imprecise ladder-like stitches. But one may not mend them with precise stitches.,Rav Ḥisda said:'' None |
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91. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • impurity • menstrual impurity • public domain, impurity in • purity (impurity), Zoroastrian
Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 227; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 182; Libson (2018), Law and self-knowledge in the Talmud, 87, 122; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 5, 6, 41, 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 5, 6, 41, 105
| 13a מתני׳ 13b מעטרה ולמעלה אסור,אמר רב המקשה עצמו לדעת יהא בנדוי ולימא אסור דקמגרי יצה"ר אנפשיה ורבי אמי אמר נקרא עבריין שכך אומנתו של יצר הרע היום אומר לו עשה כך ולמחר אומר לו עשה כך ולמחר אומר לו לך עבוד עבודת כוכבים והולך ועובד,איכא דאמרי אמר רבי אמי כל המביא עצמו לידי הרהור אין מכניסין אותו במחיצתו של הקב"ה כתיב הכא (בראשית לח, י) וירע בעיני ה\' וכתיב התם (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע,ואמר ר\' אלעזר מאי דכתיב (ישעיהו א, טו) ידיכם דמים מלאו אלו המנאפים ביד תנא דבי רבי ישמעאל (שמות כ, יג) לא תנאף לא תהא בך ניאוף בין ביד בין ברגל,ת"ר הגרים והמשחקין בתינוקות מעכבין את המשיח בשלמא גרים כדר\' חלבו דא"ר חלבו קשין גרים לישראל כספחת אלא משחקין בתנוקות מאי היא,אילימא משכב זכור בני סקילה נינהו אלא דרך אברים בני מבול נינהו,אלא דנסיבי קטנות דלאו בנות אולודי נינהו דא"ר יוסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי,באנשים תקצץ איבעיא להו דינא תנן או לטותא תנן דינא תנן כי הא דרב הונא קץ ידא או לטותא תנן,ת"ש דתניא רבי טרפון אומר יד לאמה תקצץ ידו על טבורו אמרו לו ישב לו קוץ בכריסו לא יטלנו א"ל לא אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת,אי אמרת בשלמא דינא תנן היינו דאמרי והלא כריסו נבקעת אלא אי אמרת לטותא תנן מאי כריסו נבקעת אלא מאי דינא תנן לא סגי דלאו על טבורו,אלא ה"ק רבי טרפון כל המכניס ידו למטה מטבורו תקצץ אמרו לו לרבי טרפון ישב לו קוץ בכריסו לא יטלנו אמר להן לא והלא כריסו נבקעת אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת,66a ותנשא לאחר,ניסת לאחר וראתה דם מחמת תשמיש משמשת פעם ראשונה ושניה ושלישית מכאן ואילך לא תשמש עד שתתגרש ותנשא לאחר ניסת לאחר וראתה דם מחמת תשמיש משמשת פעם ראשונה ושניה ושלישית מכאן ואילך לא תשמש עד שתבדוק עצמה,כיצד בודקת את עצמה מביאה שפופרת ובתוכה מכחול ומוך מונח על ראשו אם נמצא דם על ראש המוך בידוע שמן המקור הוא בא לא נמצא דם על ראשו בידוע שמן הצדדין הוא בא,ואם יש לה מכה באותו מקום תולה במכתה ואם יש לה וסת תולה בוסתה,ואם היה דם מכתה משונה מדם ראייתה אינה תולה ונאמנת אשה לומר מכה יש לי במקור שממנה דם יוצא דברי רבי,רשב"ג אומר דם מכה הבא מן המקור טמא ורבותינו העידו על דם המכה הבא מן המקור שהוא טהור,מאי בינייהו אמר עולא מקור מקומו טמא איכא בינייהו,שפופרת אפגורי מפגרא לה אמר שמואל בשפופרת של אבר ופיה רצוף לתוכה,אמר ליה ריש לקיש לרבי יוחנן ותבדוק עצמה בביאה שלישית של בעל הראשון אמר ליה לפי שאין כל האצבעות שוות,אמר ליה ותבדוק עצמה בביאה ראשונה של בעל שלישי לפי שאין כל הכחות שוות,ההיא דאתאי לקמיה דרבי אמר ליה לאבדן זיל בעתה אזל בעתה ונפל ממנה חררת דם אמר רבי נתרפאה זאת,ההיא אתתא דאתאי לקמיה דמר שמואל אמר ליה לרב דימי בר יוסף זיל בעתה אזל בעתה ולא נפל ממנה ולא מידי אמר שמואל זו ממלאה ונופצת היא וכל הממלאה ונופצת אין לה תקנה,ההיא דאתאי לקמיה דרבי יוחנן דכל אימת דהות סלקא מטבילת מצוה הות קחזיא דמא א"ל שמא דימת עיריך עלתה ביך לכי והבעלי לו ע"ג הנהר,איכא דאמר אמר לה תגלי לחברותיך כי היכי דתהוו עליך להך גיסא נתהוו עלך להך גיסא ואיכא דאמר אמר לה גלי לחברותיך כי היכי דלבעו עליך רחמים דתניא (ויקרא יג, מה) וטמא טמא יקרא צריך להודיע צערו לרבים ורבים מבקשים עליו רחמים,אמר רב יוסף הוה עובדא בפומבדיתא ואתסי,אמר רב יוסף אמר רב יהודה אמר רב התקין רבי בשדות ראתה יום אחד תשב ששה והוא,שנים תשב ששה והן שלשה תשב שבעה נקיים,אמר ר\' זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים,אדבריה רבא לרב שמואל ודרש קשתה שני ימים ולשלישי הפילה תשב שבעה נקיים קסבר אין קשוי לנפלים ואי אפשר לפתיחת הקבר בלא דם,א"ל רב פפא לרבא מאי אריא קשתה שני ימים אפילו משהו בעלמא דהא א"ר זירא בנות ישראל החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה שבעה נקיים,א"ל אמינא לך איסורא ואת אמרת מנהגא היכא דאחמור אחמור היכא דלא אחמור לא אחמור,(תבעוה נתר בחמין לטבול קמטים ע"ג נמל סי\') אמר רבא תבעוה לינשא ונתפייסה צריכה שתשב שבעה נקיים,רבינא איעסק ליה לבריה בי רב חנינא א"ל סבר ליה מר למכתב כתובה לארבעה יום א"ל אין כי מטא לארבעה נטר עד ארבעה אחרינא איעכב שבעה יומי בתר ההוא יומא,א"ל מאי האי א"ל לא סבר לה מר להא דרבא דאמר רבא תבעוה לינשא ונתפייסה צריכה לישב שבעה נקיים א"ל אימר דאמר רבא בגדולה דקחזיא דמא אבל בקטנה דלא חזיא דמא מי אמר,א"ל בפירוש אמר רבא ל"ש גדולה לא שנא קטנה גדולה טעמא מאי משום דמחמדא קטנה נמי מחמדא,אמר רבא אשה ' None | 13a any hand that is diligent to examine bodily emissions to ascertain ritual impurity, among women such a hand is praiseworthy. But among men such a hand should be severed, as this action is apt to lead to a seminal emission for naught.,What is different about women and what is different about men, that women are praised for examining for bodily emissions while men are castigated for the same? The Gemara answers: Women are not susceptible to sexual arousal by this action, and therefore when a woman is diligent to examine herself she is considered praiseworthy; whereas men, who are susceptible to sexual arousal and may experience a seminal emission as a result of this contact, may not do so, and the hand of a man who conducts frequent examinations for emissions should be severed.,The Gemara asks: If so, why does the mishna state specifically among men that only the hand that is diligent to examine, i.e., that does so often, should be severed? Even when a man is not diligent to examine, but does so occasionally, this action is also apt to cause a seminal emission. The Gemara answers: When the mishna teaches: Any hand that is diligent to examine, it states this only with regard to women, as men should not examine even occasionally.,The Gemara continues to discuss the examination of men for seminal emissions. It is taught in a baraita: In what case is this statement, that men should not examine themselves, said? It is said with regard to an examination for semen. But with regard to a man who examines himself for gonorrhea-like discharge zov, he too is praiseworthy for examining diligently, as women are. The reason is that a man who experiences two such discharges is ritually impure but is not obligated to bring an offering, whereas one who experiences three such emissions must bring an offering as a zav. Therefore, it is important for a man who experiences a gonorrhea-like discharge to examine and count his emissions carefully.,The baraita adds: And even with regard to semen, if one wants to examine himself with a rock or with a piece of earthenware, which are hard and will not warm the body, he may examine himself in this manner.,The Gemara asks: And may a man not examine himself with a linen cloth? But isn’t it taught in a baraita: A man may examine himself with a cloth, to see if he has emitted semen, or with any similar item that he wants? The Gemara answers: Just as Abaye said, with regard to a different issue, that it is referring to a coarse cloth, which will not warm one’s body, here too, the baraita is referring to a coarse cloth, which will not lead to a seminal emission.,The Gemara asks: And where was this statement of Abaye stated? It was stated with regard to that which we learned in a mishna (40a): If a priest was eating teruma and he sensed that his limbs quaked, indicating that a seminal emission was imminent, he should firmly hold his penis to prevent the emission from leaving his body, and swallow the teruma while ritually pure.,A difficulty was raised with regard to this mishna: May he actually hold his penis? But isn’t it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world, as masturbation was one of the sins that led to the flood (Sanhedrin 108b)? Abaye says in resolution of this difficulty that the mishna is referring to one who holds his penis with a coarse cloth.,Rava says with regard to that mishna: You may even say that it is referring to a priest who holds his penis with a soft cloth, and the reason it is permitted is that once the semen has already been uprooted from his body, it is uprooted, and his subsequent holding of the penis, even with a soft cloth, does not increase the emission of semen. And Abaye prohibits the use of a soft cloth even here, as he is concerned that perhaps due to the contact of this cloth one might come to increase the emission of semen. But Rava is not concerned that perhaps one might come to increase the emission.,The Gemara asks: And is Rava not concerned for this possibility? But isn’t it taught in a baraita: To what is this repeated examination of a man comparable? To one who places a finger in his eye, for as long as the finger is in the eye, the eye will tear and continue to tear. Here too, the priest’s action will lead to an increased emission of semen.,The Gemara answers: And Rava would claim that if the priest’s limbs were not quaking and the semen was coming out in drops, there is indeed a concern that an examination might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that with regard to any warming of the body that leads to a seminal emission and that is then followed by another warming at the time when the semen is being uprooted, it is uncommon for the latter warming to increase the emission. Consequently, in this case the priest may hold his penis even with a soft cloth.,The Gemara discusses the matter itself. Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world. The Rabbis said to Rabbi Eliezer: But if one does not hold his penis, small drops are sprayed on his legs, and he appears as one whose penis has been severed. A man with that affliction is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition and as a result they will cast aspersions about his children and say that they are children born from a forbidden relationship mamzerim.,Rabbi Eliezer said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.,With regard to the same issue, it is taught in another baraita that Rabbi Eliezer said to the other Rabbis in response: It is possible for one to avoid spraying urine on his legs. How so? Let a person stand on an elevated place and urinate downward, or urinate into an area where there is loose soil, which absorbs the urine, so that it does not ricochet upward, and he should not render himself wicked even one moment before the Omnipresent.,The Gemara asks: Which of these replies did Rabbi Eliezer say to the Rabbis first? If we say that it was the first statement, i.e., that one should not hold his penis even if people might cast aspersions about his children, that he said to the Rabbis first, and subsequently he told them that there was a way to avoid urine being sprayed on his legs, this is difficult; after saying to them that it is a prohibition, would he then say to them a practical remedy? By saying that one can avoid urine being sprayed on his legs, Rabbi Eliezer indicated that if one cannot do so he may hold his penis, which contradicts his other statement.,Rather, clearly he said this practical solution to the Rabbis first, and they then said to him: If one does not have an elevated place or loose earth upon which he can urinate, what should he do? In response to this question, he said to them: It is preferable that people cast aspersions about his children that they are mamzerim, and he should not render himself wicked even one moment before the Omnipresent.,The Gemara asks: And why must one refrain to that extent from holding his penis? Because as the result of holding his penis he might emit semen for naught. As Rabbi Yoḥa says: Anyone who emits semen for naught is liable to receive the punishment of death at the hand of Heaven, as it is stated with regard to O, son of Judah: “And it came to pass, when he engaged in intercourse with his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. And the thing that he did was evil in the eyes of the Lord, and He slew him also” (Genesis 38:9–10).,Rabbi Yitzḥak and Rabbi Ami say: One who emits semen for naught is considered as though he sheds blood, as it is stated: “But draw near here, you sons of the sorceress, the seed of the adulterer and the harlot…Are you not children of transgression, a seed of falsehood, you that inflame yourselves among the terebinths, under every leafy tree, that slay shoḥatei the children in the valleys, under the clefts of the rocks?” (Isaiah 57:3–5). Do not read this word as shoḥatei; rather, read it as soḥatei, i.e., one who squeezes out soḥet semen is considered to have shed the blood of the children who could have been born from that seed.,Rav Asi says: It is considered as though he worships idols, as it is written here: “Under every leafy tree,” and it is written there, with regard to the mitzva of eradicating idols from Eretz Yisrael: “You shall destroy all the places, where the nations that you are to dispossess worshipped their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2).,§ With regard to the issue of holding one’s penis for the purpose of urinating, the Gemara relates that Rav Yehuda and Shmuel were standing on the roof of the synagogue that was destroyed and rebuilt in Neharde’a. Rav Yehuda said to Shmuel: What can I do? I need to urinate. Shmuel said to him: Shina, hold your penis, so that the water does not fall onto the synagogue roof, and urinate outward, away from the synagogue.,The Gemara asks: How could Rav Yehuda do so? But isn’t it taught in a baraita that Rabbi Eliezer says: With regard to anyone who holds his penis and urinates, it is considered as though he is bringing a flood to the world?,Abaye says: The Sages rendered the halakhic status of this situation like that of a troop of marauders, as we learned in a mishna (Avoda Zara 70b): With regard to a troop of marauders that entered a town, if they did so in a time of peace, open casks of wine are forbidden, in case the marauders used the wine for libations in idol worship, whereas sealed casks are permitted. In a time of war, both these and those are permitted, because the marauders do not have leisure to pour libations. Evidently, since these marauders are afraid, they will not come to pour libations. Here too, in this incident involving Rav Yehuda, since he is afraid he will not come to have sexual thoughts.,The Gemara asks: And what fear is there here, in the case of Rav Yehuda? The Gemara explains: If you wish, say that there is the fear of the night and of the roof, i.e., that he might fall. And if you wish, say that the awe of his teacher, Shmuel, is upon him. And if you wish, say that the awe of the Divine Presence that dwells in the synagogue is upon Rav Yehuda. And if you wish, say that the awe of his Master, God, is upon him. Rav Yehuda was renowned for his fear of Heaven, as Shmuel declared about him: This one is not born of a woman, but is like an angel.,And if you wish, say a different answer, that Rav Yehuda was allowed to hold his penis while urinating because he was married; as Rav Naḥman said: If one is married, it is permitted for him to hold his penis while urinating, as his improper sexual urges are not as strong.,And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with this baraita, which Abba, son of Rabbi Binyamin bar Ḥiyya, teaches: One may not hold the penis itself while urinating, but a man who wishes to urinate may assist the process by holding the testicles from below. Shmuel instructed Rav Yehuda to act in this manner. And if you wish, say that Shmuel ruled for Rav Yehuda in accordance with that which Rabbi Abbahu said that Rabbi Yoḥa says: There is a clear demarcation in the prohibition against holding one’s penis while urinating: From the corona and below, toward the tip of the penis, it is permitted to hold, as this will not lead to arousal.' 13b From the corona and above, toward the body, it is prohibited.,§ Rav says: One who intentionally causes himself an erection shall be ostracized. The Gemara suggests: And let Rav say simply that it is prohibited. The Gemara explains that it is proper to ostracize such a man, as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called a habitual transgressor, as this is the craft of the evil inclination. Today he says to a person: Do this sin, and when the individual obeys his inclination, on the following day the evil inclination says to him: Do that sin, and on the following day he says to him: Go and worship idols, and he goes and worships idols.,Some say that Rabbi Ami says: With regard to anyone who brings himself into a state of arousal, they do not bring him within the boundary of the Holy One, Blessed be He. The proof is that it is written here, with regard to O, son of Judah: “And the thing that he did was evil in the eyes of the Lord, and He slew him also” (Genesis 38:10), and it is written there: “For You are not a God who has pleasure in wickedness; evil shall not sojourn with You. The boasters shall not stand in Your sight…But as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of You” (Psalms 5:5–8). This demonstrates that whoever does evil, like O, shall not sojourn with God.,And Rabbi Elazar says, with regard to the severity of this transgression: What is the meaning of that which is written: “And when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; your hands are full of blood” (Isaiah 1:15)? These are those men who commit adultery with the hand, by masturbating. Likewise, the school of Rabbi Yishmael taught: When it is stated in the Ten Commandments: “You shall not commit adultery” (Exodus 20:13), this means that there shall not be adultery among you, whether you masturbate by hand or whether with one’s foot.,§ The Sages taught in a baraita: Converts and those who play with children delay the coming of the Messiah. The Gemara asks: Granted with regard to converts, this is in accordance with the opinion of Rabbi Ḥelbo, as Rabbi Ḥelbo says: Converts are as harmful to the Jewish people as a leprous scab on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. But with regard to the category of those who play with children, to what is it referring?,If we say that this is referring to homosexuality, such men are liable to be executed by stoning, and their behavior is criticized not simply because they delay the Messiah. Rather, one might suggest that this is referring to those who emit semen by way of other limbs, i.e., without engaging in intercourse; if so, they are considered as though they are bringing a flood, and are therefore liable to be punished themselves with a flood.,Rather, the baraita means that they marry minor girls who are not yet capable of bearing children, consequently emitting semen for naught. As Rabbi Yosei said: The Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies do so. As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.,§ The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, among men, such a hand should be severed. A dilemma was raised before the Sages: Do we learn this statement as a practical halakha, i.e., that the court should actually sever his hand, or do we learn it as a mere curse, but not as an actual instruction to punish him in that manner? The Gemara elaborates: Do we learn it as a practical halakha like that prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and Rav Huna indeed acted accordingly and severed the hand of an offender? Or perhaps do we learn it as a mere curse?,The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Tarfon says: If one’s hand goes to his penis, his hand should be severed upon his navel. The Rabbis said to him: If so, in a case where a thorn was stuck in one’s belly, should he not remove it? Rabbi Tarfon said to them: Indeed, he should not remove it, and if he does so his hand should be severed. The Rabbis replied: But if his hand is severed while it is upon his navel, won’t his belly be split open? Rabbi Tarfon said to them: It is preferable that the belly of one who acts in this manner should be split open, and he should not descend into the pit of destruction.,The Gemara analyzes this discussion: Granted, if you say that we learn the statement in the mishna as a practical halakha, this is the meaning of that which the Rabbis said: But if his hand is severed upon his navel, won’t his belly be split open? But if you say that we learn the statement in the mishna as a mere curse, what is the meaning of the phrase: Won’t his belly be split open? The Gemara responds: Rather, what explanation is the alternative? That we learn the mishna as stating a practical halakha? That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it not sufficient that the hand be severed not upon his navel? In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel.,Rather, this is what Rabbi Tarfon is saying: With regard to anyone who inserts his hand below his navel, his hand should be severed. The Rabbis said to Rabbi Tarfon: If a thorn was stuck in one’s belly, should he not remove it? Rabbi Tarfon said to them: He should not. They responded: But won’t his belly be split open due to the thorn? Rabbi Tarfon said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction.,who is deaf haḥereshet, or an imbecile, or blind, or who went insane, and is therefore unable to examine herself reliably, if such women have competent friends, those friends prepare them by examining them and immersing them in a ritual bath. And on that basis the incompetent women may partake of teruma after the sun sets.,a deaf woman. The Gemara asks: Let her examine herself; as it is taught in a baraita that Rabbi Yehuda HaNasi said: There was a deaf woman in our neighborhood who was so proficient in these matters that not only did she examine herself, but when her friends would see stains similar to blood and were unsure whether or not the stains were ritually impure, they would show her the stains.,The Gemara answers: There, Rabbi Yehuda HaNasi is referring to a woman who can speak but cannot hear. It is possible for such a woman to be an expert in examining blood. But here, the mishna is dealing with a woman who can neither speak nor hear, and she is therefore considered incompetent and incapable of examining herself. As we learned in a mishna (Terumot 1:2): The deaf person of whom the Sages spoke everywhere is one who can neither hear nor speak, i.e., a deaf-mute.,§ The mishna further teaches that competent women must assist a blind woman. The Gemara similarly asks: Let her examine herself and show the cloth to her friend. Rabbi Yosei, son of Rabbi Ḥanina, says: The correct version of the mishna does not mention a blind woman.,§ The mishna also states that competent women must assist a woman who went insane. The Gemara asks: With regard to her ability to examine herself, isn’t this the same as an imbecile, who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman who went insane due to illness, which is a different category than that of an imbecile.,The Gemara further discusses halakhot pertaining to an imbecile. The Sages taught in a baraita: With regard to an imbecile priest who was ritually impure, competent men deal with his purification: They immerse him, and then enable him to partake of teruma in the evening, like any other priest who was impure. And those taking care of him must watch over him to ensure that he does not sleep before he partakes of teruma, in case he experiences a seminal emission, which would render him impure. If he slept, he is once again impure, and may not partake of teruma; if he did not sleep he is pure.,Rabbi Eliezer, son of Rabbi Tzadok, says that there is another method of allowing an imbecile priest to partake of teruma: One prepares for him a leather pouch, which is wrapped around his penis, and before giving him teruma to partake of one checks this pouch to see if he has emitted semen. The other Sages said to him: It is improper to do this, as all the more so he will be prevented from partaking of teruma; this pouch warms him and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, said to them: According to your statement, an imbecile priest has no remedy that will enable him to partake of teruma.,They said to him: According to our statement there is a way he can partake of teruma, as stated above: If he slept, he is impure; if he did not sleep he is pure. But according to your statement, that one wraps a pouch around his penis, this is not a reliable method, as perhaps he will see, i.e., experience the emission of, a drop of semen as small as a mustard seed, and it will be absorbed in the pouch and will not be noticed, which would mean that he is eating teruma in a state of ritual impurity.,The Gemara continues to discuss the methods by which an imbecile priest can partake of teruma. It was taught in a baraita that the Sages said in the name of Rabbi Elazar: One prepares for him a metal pouch, which is placed on his penis and does not warm it.,In explanation of this statement, Abaye says: And when this tanna speaks of metal, he means that the pouch should be made of copper, which does not absorb liquid, and therefore any drop of semen would be visible. This is as it is taught in a mishna (Para 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that Rabbi Yehuda says: One considers those hyssop stems, with which the waters of purification are sprinkled, as though they are made of copper, which does not absorb any of the water.,Rav Pappa says: One can learn from the statement of the Rabbis that a pouch wrapped around one’s penis can warm it enough to cause a seminal emission, that trousers are prohibited to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: But isn’t it written with regard to the priestly garments: “And you shall make them linen trousers to cover the flesh of their nakedness, from the loins even to the thighs they shall reach” (Exodus 28:42)?,The Gemara explains: That garment, the trousers worn by priests, was different, as it is taught in a baraita: The trousers of priests, to what are they comparable? They are similar to riding trousers pamalanya of horsemen, and this is what they look like: Above, they reach up to the loins; below, they go down to the thighs, and they have straps, and they have no opening, neither at the back nor at the front.,Abaye says: 66a and is married to another man. She is permitted to engage in intercourse with her second husband because it is possible that the bleeding was caused by engaging in intercourse with her first husband, and the issue will not reoccur when she engages in intercourse with a different man.,If she married another man and again saw blood due to sexual intercourse, she may engage in intercourse before the first time this occurs, before the second time this occurs, and before the third time this occurs. From this point forward she may not engage in intercourse until she is divorced from her second husband and is married to yet another man. If she married another man and again saw blood due to sexual intercourse, she may engage in intercourse the first time this occurs, the second time this occurs, and the third time this occurs. From this point forward there is a presumption that she always bleeds due to engaging in intercourse, and therefore she may not engage in intercourse or marry someone else until she examines herself.,How does she examine herself? She brings a tube, inside of which she places a cosmetic brush so that it is long enough to reach deeply into her vagina, and an absorbent cloth is placed on the tip of the brush. She inserts the tube with the brush and cloth within herself and then removes it. If blood is found on the top of the absorbent cloth, it is known that the blood comes from the uterus and she is ritually impure. If blood is not found on the top of the cloth, it is known that the blood comes from the sides of the vaginal walls and she is ritually pure, and she may resume engaging in intercourse with her husband.,And if she has a wound in that place, i.e., her vagina, she attributes the blood to her wound, and she is ritually pure, as it is assumed to not be uterine blood. And if she has a fixed menstrual cycle, i.e., she does not bleed every time she engages in intercourse with her husband, but only at fixed times, she attributes the blood to her fixed menstrual cycle, and she is permitted to engage in intercourse at other times.,And if the blood of her wound differed from the blood that she sees due to sexual intercourse, she may not attribute the blood to her wound. And a woman is deemed credible to say: I have a wound in my uterus, from where the blood is emerging. This is the statement of Rabbi Yehuda HaNasi.,Rabban Shimon ben Gamliel says: Blood of a wound that comes from the uterus is ritually impure as a primary category of impurity. Although this blood does not render it prohibited for her to engage in intercourse with her husband, it does render her impure with regard to eating ritually pure food. But our Sages testified that they had a tradition with regard to the blood of a wound that comes from the uterus, that it is ritually pure.,The Gemara asks: What is the difference between the opinion of those Sages and the opinion of Rabban Shimon ben Gamliel? Ulla said: The difference between them is whether the place of a woman’s uterus is impure, which means that any blood that passes through there is impure, even if it is blood from a wound. According to Rabban Shimon ben Gamliel, even the blood of a wound becomes impure if it passes through the uterus, whereas those Sages hold that only blood that originates in the uterus is impure.,With regard to the baraita that states that the test for a woman who experiences bleeding due to sexual intercourse is to insert a tube, the Gemara asks: But won’t a tube scratch her and cause her to bleed regardless? Shmuel said: The baraita is referring to a tube of lead, and the mouth, i.e., the end that is inserted, is folded inward so that it will not scratch her.,The baraita says that if a woman experiences bleeding on three occasions due to intercourse with her husband he must divorce her. Reish Lakish said to Rabbi Yoḥa: But let her examine herself after the third act of intercourse with her first husband, so that he need not divorce her. Rabbi Yoḥa said to him: It is preferable for her not to test herself and risk becoming forbidden to all men and instead to be divorced and remarry another, because not all fingers, i.e., penises, are equal. Since it is possible that sexual intercourse with her second husband might not cause her to bleed, she should not risk becoming forbidden to all men by performing the examination.,Reish Lakish further said to Rabbi Yoḥa: Why does she examine herself only after the third time she experiences bleeding due to sexual intercourse with her third husband? But let her examine herself after the first act of intercourse with her third husband. After the first occurrence this woman already has a presumptive status that all acts of intercourse cause her to bleed. Rabbi Yoḥa answered: She does not perform the examination then, because not all forces are equal. It is possible that the manner in which the couple has intercourse causes her to bleed, and therefore it is only after three times that she has a presumptive status of bleeding after every act of intercourse.,The Gemara relates: There was a certain woman who experienced bleeding due to sexual intercourse who came before Rabbi Yehuda HaNasi and asked him what she should do. Rabbi Yehuda HaNasi said to the Sage Abdon, who was present at the time: Go and suddenly frighten this woman. Abdon went and frightened her, and a mass of congealed blood fell from her vagina. Rabbi Yehuda HaNasi said: This woman is now cured. She will no longer experience bleeding due to sexual intercourse, as this mass of blood was the source of the blood.,The Gemara relates a similar incident: There was a certain woman who experienced bleeding due to sexual intercourse who came before Shmuel. Shmuel said to Rav Dimi bar Yosef: Go and frighten this woman. Rav Dimi went and frightened her, but nothing fell from her at all. Shmuel said: This woman is filled with blood, which falls out of her during intercourse. And any woman who is filled with blood that falls out during intercourse has no cure.,The Gemara relates another incident: There was a certain woman who came before Rabbi Yoḥa and told him that every time she emerged from immersion in a ritual bath, after completing the mitzva of purifying herself for her husband, she would see blood before she engaged in intercourse with him. Rabbi Yoḥa said to her: Perhaps the gossip of the women in your city, who are jealous of the love between you and your husband, has reached you, and this evil eye causes you to bleed before you engage in intercourse. Go and immerse in the river and engage in intercourse with your husband on the bank of the river, so that the other women will not see you leaving the ritual bath and gossip about you.,Some say that Rabbi Yoḥa said to her: Reveal this fact to your friends, so that those women who were against you on this side, and gossiped about you, will be with you on that side, and be kind to you. And some say that Rabbi Yoḥa said to her: Reveal this fact to your friends, in order that they will pray for mercy for you, as it is taught in a baraita discussing the verse: “And the leper in whom the mark is, his clothes shall be ripped and the hair of his head shall grow long and he will put a covering upon his upper lip and will cry: Impure, impure” (Leviticus 13:45). The leper publicizes the fact that he is ritually impure, as he must announce his pain to the masses, and then the masses will pray for mercy on his behalf.,Rav Yosef said: There was a similar incident in Pumbedita of a woman who experienced bleeding immediately after immersing in a ritual bath, and she followed the advice given by Rabbi Yoḥa and she was cured.,§ Rav Yosef says that Rav Yehuda says that Rav says: Rabbi Yehuda HaNasi decreed that in the fields, i.e., in those distant places where there were no Torah scholars and whose residents were not well versed in the halakhot of menstruating women and did not know how to distinguish between the days of menstruation and the days of ziva, if she saw blood on one day, she must sit and count six days and that first day. She must observe six clean days without a discharge despite the possibility that she might have experienced bleeding only in her period of ziva, in which case she would be impure for only one day.,If she experiences bleeding for two days, she must sit and count six days and both of those first two days, for a total of eight days, in case the first day on which she bled was the last day of ziva, while the next day was the first day of her menstruation period. If she experiences bleeding for three days she must sit and count seven clean days, as she might be a greater zava, who must count seven clean days.,The Gemara cites a related statement. Rabbi Zeira says: Jewish women were stringent with themselves to the extent that even if they see a drop of blood the size of a mustard seed, they sit seven clean days for it. By Torah law, a woman who experiences menstrual bleeding waits seven days in total before immersing, regardless of whether she experienced bleeding on those days. If she experiences bleeding during the eleven days when she is not expected to experience menstrual bleeding, she is a lesser zava and waits one day without bleeding and then immerses. The Jewish women accepted upon themselves the stringency that if they experience any bleeding whatsoever, they treat it as the blood of a greater zava, which obligates one to count seven clean days before immersing (see Leviticus 15:25).,Rava authorized Rav Shmuel, and he taught: If a pregt woman experienced labor pains for two days, and on the third day she miscarried, she must sit and count seven clean days. The Gemara explains that Rava holds that the principle that blood that emerges while the woman experiences labor pains is not ritually impure does not apply to miscarriages. And Rava further maintains that it is impossible for the womb to open without blood emerging. Therefore, when she miscarried she must have experienced a flow of blood, even if she did not notice it.,Rav Pappa said to Rava: For what reason did you teach this halakha specifically with regard to a woman who experiences labor pains for two days? Even if she merely discharges any amount of blood she should be impure, as Rabbi Zeira says: The Jewish women were stringent with themselves to the extent that even if they see a drop of blood of the size of a mustard seed, that woman sits seven clean days for it. Since it is impossible for the womb to open without the emergence of blood, when this woman miscarried there must have been blood, and therefore she must count seven clean days.,Rava said to Rav Pappa: I speak to you of a prohibition, i.e., that by Torah law a woman who experiences difficulty in childbirth for two days and on the third miscarries must count seven clean days as a greater zava, and you speak to me of a custom, a mere stringency. The stringency you mention does not apply in this case. Where the Jewish women were stringent, they were stringent, i.e., if they saw a drop of blood the size of a mustard seed. Where they were not stringent, i.e., in a case of blood due to labor, they were not stringent. By contrast, in the case I described the woman is obligated to count seven clean days by Torah law.,The Gemara provides a mnemonic for the following discussions: One who proposed to her; natron; with hot water; to immerse; folds; on top of; a port. Rava says: With regard to one who proposed marriage to a woman and she accepted it, the emotional excitement might have caused her to have a flow of menstrual blood, which would render her ritually impure and prohibit her from engaging in intercourse. Even if she was unaware of any flow, she must consider the possibility that it occurred. Therefore, to purify herself she must wait seven consecutive days that are clean from any flow of menstrual blood and then immerse in a ritual bath. Only after that process may she marry.,The Gemara cites a related incident: Ravina arranged for his son to marry into the family of Rav Ḥanina, i.e., to marry Rav Ḥanina’s daughter. Rav Ḥanina said to Ravina: Does the Master hold that it is appropriate to write the marriage contract as stating that the wedding will take place in four days, i.e., on Wednesday? Ravina said: Yes. When the fourth day, i.e., Wednesday arrived, he waited until another fourth day before marrying her, until the following Wednesday, i.e., he delayed seven days after that day when he had planned to marry her.,Rav Ḥanina said to Ravina: What is this? Why did you delay the wedding by an extra week? Ravina said to Rav Ḥanina: Doesn’t the Master hold in accordance with this statement of Rava, as Rava said: With regard to one who proposed marriage to a woman and she accepted it, she must wait seven consecutive days that are clean from any flow of menstrual blood and then immerse in a ritual bath? Rav Ḥanina said to Ravina: One can say that Rava said this statement with regard to an adult woman, who has seen menstrual blood. But did Rava actually say this with regard to a minor girl, who has not yet seen menstrual blood?,Ravina said to Rav Ḥanina: Rava said explicitly that there is no difference whether she is an adult woman and no difference whether she is a minor girl. What is the reason that an adult woman must wait for seven days? She must wait because she desires to marry her husband, and this might cause her to have a flow of blood. A minor girl also desires to marry her husband, which could cause a flow of blood.,§ Rava says: A woman who is about to immerse herself in a ritual bath for purification ' None |
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92. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Meir, R., on purity and impurity • Purity/impurity • Yohanan, R., on purity and impurity • menstrual impurity • menstruants/niddah, from ritually impure to being a danger • purity/impurity • purity/impurity, R. Meir on • women, in Judaism, impurity and marital separation
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 107; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 402; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 318; Rubenstein (2003), The Culture of the Babylonian Talmud. 175; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105
| 54a ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר\' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר\' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה\' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה\' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר\' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף 66a אמר לו רבי עקיבא או חלוף מה אם הזאה שהיא משום שבות אינה דוחה את השבת שחיטה שהיא משום מלאכה אינו דין שלא תדחה את השבת אמר לו ר\' אליעזר עקיבא עקרת מה שכתוב בתורה (במדבר ט, ב) במועדו בין בחול בין בשבת,אמר לו רבי הבא לי מועד לאלו כמועד לשחיטה כלל אמר רבי עקיבא כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת שחיטה שאי אפשר לעשותה מע"ש דוחה את השבת:,111a חוץ מן המים ור\' יוחנן אמר אפילו מים אמר רב פפא לא אמרן אלא חמימי לגו קרירי וקרירי לגו חמימי אבל חמימי לגו חמימי וקרירי לגו קרירי לא,אמר ריש לקיש ארבעה דברים העושה אותן דמו בראשו ומתחייב בנפשו אלו הן הנפנה בין דקל לכותל והעובר בין שני דקלים והשותה מים שאולין והעובר על מים שפוכין ואפילו שפכתו אשתו בפניו,הנפנה בין דקל לכותל לא אמרן אלא דלית ליה ארבע אמות אבל אית ליה ארבע אמות לית לן בה וכי לית ליה ארבע אמות לא אמרן אלא דליכא דירכא אחרינא אבל איכא דירכא אחרינא לית לן בה,והעובר בין שני דקלים לא אמרן אלא דלא פסקינהו רשות הרבים אבל פסקינהו רשות הרבים לית לן בה השותה מים שאולין לא אמרן אלא דשיילינהו קטן אבל גדול לית לן בה,ואפילו שיילינהו קטן נמי לא אמרן אלא בשדה דלא שכיחי אבל בעיר דשכיחי לית לן בה ואפילו בשדה נמי לא אמרן אלא מיא אבל חמרא ושיכרא לית לן בה,והעובר על מים שפוכין לא אמרן אלא דלא אפסקינהו בעפרא ולא תף בהו רוקא אבל אפסקינהו או תף בהו רוקא לית לן בה ולא אמרן אלא דלא עבר עלייהו שימשא ולא עבר עלייהו שיתין ניגרי אבל עבר עלייהו שימשא ועבר עלייהו שיתין ניגרי לית לן בה ולא אמרן אלא דלא רכיב חמרא ולא סיים מסני אבל רכיב חמרא וסיים מסני לית לן בה,וה"מ היכא דליכא למיחש לכשפים אבל היכא דאיכא למיחש לכשפים אע"ג דאיכא כל הני חיישינן (וההוא) גברא דרכיב חמרא וסיים מסני וגמוד מסאניה וצוו כרעיה,ת"ר שלשה אין ממצעין ולא מתמצעין ואלו הן הכלב והדקל והאשה וי"א אף החזיר וי"א אף הנחש,ואי ממצעין מאי תקנתיה אמר רב פפא נפתח באל ונפסיק באל,א"נ נפתח בלא ונפסיק בלא,הני בי תרי דמצעא להו אשה נדה אם תחלת נדתה היא הורגת א\' מהן אם סוף נדתה היא מריבה עושה ביניהן מאי תקנתיה נפתח באל ונפסיק באל,הני תרי נשי דיתבן בפרשת דרכים חדא בהאי גיסא דשבילא וחדא באידך גיסא ומכוונן אפייהו להדדי ודאי בכשפים עסיקן מאי תקנתיה אי איכא דירכא אחרינא ליזיל בה ואי ליכא דירכא אחרינא אי איכא איניש אחרינא בהדיה נינקטו לידייהו בהדי הדדי וניחלפו ואי ליכא איניש אחרינא נימא הכי אגרת אזלת אסיא בלוסיא מתקטלא בחיק קבל,האי מאן דפגע באיתתא בעידנא דסלקא מטבילת מצוה אי איהו קדים ומשמש אחדא ליה לדידיה רוח זנונים אי איהי קדמה ומשמשה אחדא לה לדידה רוח זנונים מאי תקנתיה לימא הכי (תהלים קז, מ) שופך בוז על נדיבים ויתעם בתוהו לא דרך,א"ר יצחק מאי דכתיב (תהלים כג, ד) גם כי אלך בגיא צלמות לא אירא רע כי אתה עמדי זה הישן בצל דקל יחידי ובצל לבנה ובצל דקל יחידי לא אמרן אלא דלא נפיל טולא דחבריה עילויה אבל נפל טולא דחבריה עילויה לית לן בה,אלא הא דתניא הישן בצל דקל יחידי בחצר והישן בצל לבנה דמו בראשו היכי דמי אי לימא דלא נפל טולא דחבריה עילויה אפילו בשדה נמי אלא לאו שמע מינה בחצר אף על גב דנפיל טולא דחבריה עילויה שמע מינה,ובצילה של לבנה לא אמרן אלא במערבה אבל במדינחתא לית לן בה'' None | 54a but a man of understanding will draw it out” (Proverbs 20:5). Counsel in the heart of man is like deep water; that is a reference to Ulla, who had a thought but did not articulate it. But a man of understanding will draw it out; that is a reference to Rabba bar bar Ḥana, who understood the allusion even though it was not articulated. The Gemara asks: And in accordance with whose opinion do Ulla and Rabba bar bar Ḥana hold, leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold in accordance with that which Rabbi Binyamin bar Yefet said that Rabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that is how the people act.,The Gemara raises an objection from that which was previously taught: One recites a blessing over fire only at the conclusion of Shabbat and not at the conclusion of Festivals or Yom Kippur, since the conclusion of Shabbat is the time of its original creation. And once he sees it, he recites the blessing immediately. Rabbi Yehuda says: One does not recite the blessing immediately; rather, he waits and arranges and recites the blessings over fire and spices over the cup of wine that accompanies the recitation of havdala. And Rabbi Yoḥa said: The halakha is in accordance with the opinion of Rabbi Yehuda. How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is not difficult. Here, where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to fire that rested on Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. There, where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire generated from wood and from stones after Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was taught in one baraita: With regard to fire generated from wood and stones, one recites a blessing over it; and it was taught in one other baraita: One does not recite a blessing over it. This apparent contradiction is not difficult. Here, where the baraita states that one recites a blessing, it is referring to the conclusion of Shabbat. There, where the baraita states that one does not recite a blessing, it is referring to the conclusion of Yom Kippur.,Rabbi Yehuda HaNasi would distribute the blessings over the fire and the spices, reciting each when the opportunity arose. Rabbi Ḥiyya would collect them, reciting all the blessings at the same time in the framework of havdala. Rabbi Yitzḥak bar Avdimi said: Even though Rabbi Yehuda HaNasi distributes them and recites each blessing at his first opportunity, he repeats the blessings and arranges and recites them over the cup of wine in order to discharge the obligation of his children and the members of his household.,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: Was fire created at the conclusion of Shabbat? Wasn’t it taught in a baraita: Ten miraculous phenomena were created in heaven on Shabbat eve during twilight, and were revealed in the world only later? They were: Miriam’s well, and the manna that fell in the desert, and the rainbow, writing ketav, and the writing instrument mikhtav, and the tablets of the Ten Commandments, and the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the earth’s mouth to swallow the wicked in the incident involving Korah.,Rabbi Neḥemya said in the name of his father: Even the fire and the mule, which is a product of crossbreeding, were created at that time. Rabbi Yoshiya said in the name of his father: Even the ram slaughtered by Abraham in place of Isaac, and the shamir worm used to shape the stones for the altar, were created at that time. Rabbi Yehuda says: Even the tongs were created at this time. He would say: Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Indeed, the first pair of tongs was fashioned at the hand of Heaven. An anonymous questioner said to him: It is possible to fashion tongs with a mold and align it without the need for other tongs. Indeed, the first tongs were a creation of man. In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is not difficult. This baraita is referring to our fire, and that baraita is referring to the fire of Gehenna. The Gemara explains: Our fire was created at the conclusion of Shabbat, but the fire of Gehenna was created on Shabbat eve. The Gemara proceeds to ask: Was the fire of Gehenna created on Shabbat eve? Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.,The Gemara provides sources for the notion that each of these phenomena was created before the world was. Torah was created before the world was created, as it is written: “The Lord made me as the beginning of His way, the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. Repentance was created before the world was created, as it is written: “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” and it is written immediately afterward: “You return man to contrition; and You say: Repent, children of man” (Psalms 90:2–3).,The Garden of Eden was created before the world was created, as it is written: “And God planted the Garden of Eden in the east mikedem” (Genesis 2:8). The term: In the east mikedem is interpreted in the sense of: Before mikodem, i.e., before the world was created. Gehenna was created before the world was created, as it is written: “For its hearth is ordained of old” (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created.,The Throne of Glory and the Temple were created before the world was created, as it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary” (Jeremiah 17:12). The name of Messiah was created before the world was created, as it is written in the chapter discussing the Messiah: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This baraita states that Gehenna was created before the world was created and not during twilight before the first Shabbat.,They say in answer: The void of Gehenna was created before the world, but its fire was created on Shabbat eve.,The Gemara asks: And was its fire created on Shabbat eve? Wasn’t it taught in a baraita that Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? And Rabbi Bana’a, son of Rabbi Ulla, said: Why doesn’t the verse state: That it was good, at the end of the second day of the week of Creation, as it does on the other days? It is because on that day the fire of Gehenna was created. And Rabbi Elazar said that even though: That it was good, was not stated with regard to the creations of the second day, He later included it on the sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” (Genesis 1:31).,Rather, the void of Gehenna was created before the world was created, and its fire was created only on the second day of the week. And the thought arose in God’s mind to create our fire on Shabbat eve; however, it was not actually created until the conclusion of Shabbat, as it was taught in a baraita that Rabbi Yosei says: The thoughts of two phenomena arose in God’s mind on Shabbat eve, but were not actually created until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the first man, creative knowledge similar to divine knowledge, and he brought two rocks and rubbed them against each other, and the first fire emerged from them. Adam also brought two animals, a female horse and a male donkey, and mated them with each other, and the resultant offspring that emerged from them was a mule. Rabban Shimon ben Gamliel disagrees and says that the first mule was in the days of Anah, as it is stated: “And these are the children of Zibeon: Aiah and Anah; this is Anah who found the mules in the wilderness, as he fed the donkeys of Zibeon his father” (Genesis 36:24).,The interpreters of Torah symbolism ḥamurot would say: Anah was the product of an incestuous relationship, and as a result he was spiritually unfit to produce offspring. Therefore, he brought an example of unfitness, i.e., an animal physically unfit to produce offspring, into the world, as it is stated: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). And it is also stated: “And these are the sons of Zibeon: Aiah and Anah” (Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. Rather, this teaches that Zibeon cohabited with his mother, the wife of Seir, and fathered Anah from her. He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: And perhaps there were two people named Anah, one the son of Zibeon and the other the son of Seir? Rava said: I will state a matter that even King Shapur did not state. And who is this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is Shmuel, whose legal rulings were accepted by the public like the edicts of a king by his subjects. Some say a different version, that it was Rav Pappa who said: I will state a matter that even King Shapur did not state. And who is he that Rav Pappa is referring to by the epithet King Shapur? He is Rava. The verse said: “This is Anah who found the mules,” indicating that he is the same Anah mentioned initially in the earlier verse.,The Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were: Miriam’s well, and manna, and the rainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the mouth of the earth to swallow the wicked in the time of Korah. And some say that even Aaron’s staff was created then with its almonds and its blossoms. Some say that even the demons were created at this time. And some say that even 66a Rabbi Akiva said to Rabbi Eliezer: Or perhaps we can reverse the order of your argument and say the opposite: If, as we know by accepted tradition, sprinkling the purifying water on Shabbat, which is prohibited only due to rabbinic decree, does not override Shabbat, then with regard to slaughter, which is prohibited as a biblically prohibited labor, is it not right that it should not override Shabbat? Therefore, it should be prohibited to slaughter the Paschal lamb when the eve of Passover occurs on Shabbat. Rabbi Eliezer said to him: Akiva, how can you say this? You have thus uprooted what is written in the Torah: “Let the children of Israel offer the Paschal lamb in its appointed time” (Numbers 9:2); the phrase “at its appointed time” indicates that the offering must be brought on that day, whether it is a weekday or Shabbat.,Rabbi Akiva said to Rabbi Eliezer: My teacher, bring me an appointed time stated in the Torah for these tasks, namely, carrying the animal or bringing it from outside the Shabbat limits, like the appointed time stated with respect to slaughter. The Paschal lamb must be slaughtered on the fourteenth of Nisan, but there is no fixed time when the animal must be brought to the Temple, and it is therefore possible to transport it before Shabbat. Rabbi Akiva stated a principle: Any prohibited labor required for the offering of the sacrifice that can be performed on the eve of Shabbat does not override Shabbat; slaughter, which cannot be performed on the eve of Shabbat, overrides Shabbat.,The Sages taught a baraita with regard to the basic halakha governing the eve of Passover that occurs on Shabbat: This law was forgotten by the sons of Beteira, who were the leaders of their generation. The fourteenth of Nisan once occurred on Shabbat, and they forgot and did not know whether the Paschal lamb overrides Shabbat or not. They said: Is there any person who knows whether the Paschal lamb overrides Shabbat or not? They said to them: There is a certain man in Jerusalem who came up from Babylonia, and Hillel the Babylonian is his name. At one point, he served the two most eminent scholars of the generation, Shemaya and Avtalyon, and he certainly knows whether the Paschal lamb overrides Shabbat or not. The sons of Beteira sent messengers and called for him. They said to him: Do you know whether the Paschal lamb overrides Shabbat or not? He said to them: Have we but one Paschal lamb during the year that overrides Shabbat? Do we not have many more than two hundred Paschal lambs, i.e., sacrifices, during the year that override Shabbat?,They said to him: From where do you know this? He said to them: “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is also stated with regard to the daily offering, for the verse says: “Command the children of Israel and say to them, My offering, the provision of My sacrifice made with fire, for a sweet savor to Me, shall you observe to offer Me at its appointed time” (Numbers 28:2). From here we learn that the daily offering is brought even on Shabbat. Thus, the daily morning and afternoon offerings are brought on more than fifty Shabbatot over the course of the year, and two sheep are offered every Shabbat as additional offerings, for a total of more than two hundred sacrifices a year that override Shabbat. Just as the expression “its appointed time,” which is stated with regard to the daily offering, indicates that it overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, indicates that it overrides Shabbat.,And furthermore, it is an a fortiori inference: If the daily offering, the neglect of which is not punishable by karet, overrides Shabbat, is it not right that the Paschal lamb, the neglect of which is punishable by karet, should override Shabbat?,After Hillel brought these proofs, they immediately seated him at the head and appointed him Nasi over them, and he expounded the laws of Passover that entire day. In the course of his teaching, he began rebuking them mekanteran them with words. He said to them: What caused this to happen to you, that I should come up from Babylonia and become Nasi over you? It was the laziness in you that you did not serve the two most eminent scholars of the generation living in Eretz Yisrael, Shemaya and Avtalyon.,They said to Hillel: Our teacher, if one forgot and did not bring a knife on the eve of Shabbat and cannot slaughter his Paschal lamb, what is the law? Since he could have brought the knife before Shabbat, he cannot bring it on Shabbat; but what should he do in this situation? He said to them: I once heard this halakha from my teachers but I have forgotten it. But leave it to the Jewish people; if they are not prophets to whom God has revealed His secrets, they are the sons of prophets, and will certainly do the right thing on their own.,The next day, on Shabbat that was the eve of Passover, one whose Paschal offering was a lamb took the knife and stuck it in its wool; and one whose Paschal offering was a goat, which does not have wool, stuck it between its horns. Hillel saw the incident and remembered the halakha that he had once learned and said: This is the tradition I received from the mouths of Shemaya and Avtalyon, meaning that this is in fact the proper course of action. This concludes the text of the baraita and the Gemara will begin to elucidate it.,The Master said above: “Its appointed time” is stated with regard to the Paschal lamb and “its appointed time” is stated with regard to the daily offering. Just as “its appointed time,” which is stated with regard to the daily offering, indicates that it overrides Shabbat, so too “its appointed time,” which is stated with regard to the Paschal lamb, indicates that it overrides Shabbat. And from where do we derive that the daily offering itself overrides Shabbat? If we say because “in its appointed time” is written in its regard, “in its appointed time” is also written with regard to the Paschal lamb. Were it possible to derive from this expression that the sacrifice is offered even on Shabbat, it would not be necessary to derive the law governing the Paschal lamb from a verbal analogy between the daily offering and the Paschal lamb.,Rather, you must conclude that the expression “its appointed time,” which is stated with regard to the Paschal lamb, does not indicate to Hillel that the Torah was so particular about the timing of the Paschal lamb that its slaughter overrides Shabbat. Here too, with regard to the daily offering, you must say that “its appointed time” does not indicate to him that it is brought on Shabbat, and so this expression is not the source of this law. Rather, the law is derived from the verse that states: “The burnt-offering of Shabbat on its Shabbat, beside the continual burnt-offering and its libation” (Numbers 28:10), from which it may be inferred that the daily burnt-offering is brought even on Shabbat.,The Gemara raises another question: The Master said in that same baraita: And furthermore, it is an a fortiori inference: If the daily offering, the neglect of which is not punishable by karet, overrides Shabbat, is it not right that the Paschal lamb, the neglect of which is punishable by karet, should override Shabbat? The Gemara points out that there is room to refute the logic of this argument: What is unique about the daily offering that enables it to override Shabbat? That it is frequent, and something that is frequent always takes precedence; and also that it is totally consumed on the altar, unlike the Paschal lamb, most of which is eaten by human beings. The Gemara explains that this is what happened: Hillel first told them the a fortiori inference, but they refuted it and proved that it was not reliable, as explained above; and then he told them the verbal analogy, and a verbal analogy is based on an oral tradition originating from Moses at Sinai and must be accepted.,The Gemara asks: But since Hillel learned this verbal analogy from his teachers, why do I need an a fortiori inference? Why did he add a logical argument of his own if he had an explicit verbal tradition that this was the halakha? The Gemara answers: Rather, he said it for them, to show that they had not sufficiently exerted themselves in clarifying this halakha: Granted, you did not learn the verbal analogy on your own, because you acted according to the principle that one may not expound a verbal analogy on one’s own. Since there is no limit to the laws that one can extract using this method of derivation, such a derivation is only legitimate if it has been transmitted as part of the oral tradition, and apparently they did not learn this verbal analogy from their teachers. But an a fortiori inference, which one can derive on one’s own, you should have derived and you would then have known how to resolve this question. They said to him: It is a faulty a fortiori inference, as we have shown that it can be easily refuted.,The Master said further in the baraita: The next day, one whose Paschal offering was a lamb stuck the knife in its wool, and one whose Paschal offering was a goat stuck it between its horns so as to avoid carrying the knife on Shabbat. 111a except for water. If one mixes water with other water, it is not considered diluted and does not count toward the number of cups. And Rabbi Yoḥa said: Even water joins the number of cups. Rav Pappa said: We said this statement only about hot water poured into cold water, and cold water poured into hot water. Rabbi Yoḥa maintains that these cups are considered diluted. However, everyone agrees that hot water poured into hot water or cold water poured into cold water, no, they are not considered diluted.,The Gemara cites more statements concerning superstitions and witchcraft. Reish Lakish said: There are four matters. The one who performs them, his blood is upon his own head, and he is held liable for his own life, due to the evil spirit that rests upon him: One who relieves himself in a spot between a palm tree and a wall, one who passes between two palm trees, one who drinks borrowed water, and one who passes over spilled water, even if his wife poured it out in front of him.,The Gemara elaborates: With regard to one who relieves himself between a palm tree and a wall, we said that he places himself in danger only when there are not four cubits of space between the two objects. However, if there are four cubits, we have no problem with it. The demons have enough room to pass, and he will not obstruct them. And furthermore, even when there are not four cubits, we said there is a problem only when the demons have no other route besides that one. However, if they have another route, we have no problem with it.,And with regard to one who passes between two palm trees, we said that he is in danger only if a public domain does not cross between them. However, if a public domain crosses between them, we have no problem with it, as demons are not permitted to cause harm in a public place. And with regard to one who drinks borrowed water, we said it is dangerous only if a minor borrowed it. However, if an adult borrowed the water, we have no problem with it.,And even if a minor borrowed it, we said this poses a danger only if it occurred in a field, where water is not found. However, in a city, where water can be found, we have no problem with it. And even in a field, we said there is cause for concern only in a case of borrowed water; however, with regard to wine and beer, we have no problem with it.,And with regard to one who passes over spilled water, we said he places himself in danger only if no one sprinkled dirt over it and no one spat in it. However, if someone sprinkled dirt over it or spat in it, we have no problem with it. And we said this is a concern only if the sun did not pass over it, i.e., it occurred at night, and sixty steps of people walking in the area have not passed over it. However, if the sun passed over it and sixty steps passed over it, we have no problem with it. And we said this concern only if he was not riding a donkey and not wearing shoes; however, if he was riding a donkey and wearing shoes, we have no problem with it.,The Gemara comments: And all this applies only where there is no reason for concern for witchcraft, as no one is interested in harming him. However, where there is reason for concern for witchcraft, even if all of these limiting conditions are in place, we are nevertheless concerned. And this is similar to what happened to a certain man who was riding a donkey and wearing shoes. Nevertheless, he passed over water and his shoes shrank and his feet shriveled up.,The Gemara continues to discuss this issue. The Sages taught: Three objects should not be allowed to pass between two people walking along a road, and people should not walk between two of them: A dog, a palm tree, and a woman. And some say: Also a pig. And some say: Also a snake. All of these were associated with witchcraft.,The Gemara asks: And if they pass between them, what is the remedy to prevent one from harm? Rav Pappa said: He should begin reciting a verse that starts with the word God and conclude with a verse that ends with the word God. In other words, he should recite the passage: “God Who brought them out of Egypt is for them like the lofty horns of the wild ox. For there is no enchantment with Jacob, nor is there any divination with Israel; now is it said of Jacob and of Israel: What has been performed by God” (Numbers 23:22–23). This verse indicates that spells do not affect the Jewish people.,Alternatively, he should open with a verse that begins with the word lo, no, and should conclude with the same verse that ends with lo: “No lo man is God that he should lie; neither the son of man that he should repent. When He has said will He not do it, or when He has spoken will He not lo make it good?” (Numbers 23:19).,Similarly, these two men, between whom a menstruating woman passes, if she is at the beginning of her menstruation she kills one of them, i.e., she causes the death of one of the two men. If she is at the end of her menstruation she does not kill, but she causes a fight between them. What is his remedy? He should open with a verse that begins with the word God and he should conclude with a verse that ends with the word God, as explained above.,The Gemara further states: These two women, who are sitting at a crossroads, one on this side of the road and the other on the other side, and they are facing each other, they are certainly engaging in witchcraft. What is the remedy for one who walks by? If there is another route, he should go by it. And if there is no other route, if there is another person with him, they should hold hands and switch places. And if there is no other person with him, he should say as follows: Iggeret, Azlat, Asiya, Belusiya are killed by arrows. These are names of demons invoked by witches.,The Gemara cites a related statement: One who meets a woman when she is ascending from the ritual immersion of a mitzva, after her menstruation, if he has intercourse with any woman first, a spirit of immorality overtakes him; if she has intercourse first, a spirit of immorality overtakes her. What is his remedy? He should say this: “He pours contempt upon princes, and causes them to wander in the waste, where there is no way” (Psalms 107:40).,Rav Yitzḥak said: What is the meaning of that which is written: “Though I walk through the valley of the shadow of death, I will fear no evil, for You are with me” (Psalms 23:4)? This is a person who sleeps in the shadow of a single palm tree, and in the shadow of the moon. Despite his dangerous position, he trusts God and is not afraid. The Gemara qualifies the previous statement: And with regard to one who sleeps in the shadow of a single palm tree, we said he is in danger only if the shadow of another palm tree does not fall upon him. However, if the shadow of another palm tree falls upon him, we have no problem with it.,The Gemara asks: But what about that which was taught in a baraita: With regard to one who sleeps in the shadow of a single palm tree in a courtyard and one who sleeps in the shadow of the moon, his blood is upon his own head. What are the circumstances? If we say that the shadow of another palm tree does not fall on him, he would also be harmed if he were in a field. Rather, must one not conclude from this baraita that if one is in a courtyard, even if the shadow of another tree fell on him, it remains dangerous? The Gemara concludes: Indeed, learn from it that this is so.,The Gemara adds: And with regard to the shadow of the moon, we said it is dangerous to sleep there only at the end of the month when the moon shines in the east, and therefore its shadow is in the west. However, at the start of the month, when the moon shines in the west and its shadow is in the east, we have no problem with it.'' None |
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93. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • menstrual impurity
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41
| 70b אין שואלין בשלום אשה על ידי בעלה אמר ליה הכי אמר שמואל אין שואלין בשלום אשה כלל שלחה ליה דביתהו שרי ליה תגריה דלא נישוויך כשאר עם הארץ,א"ל מאי שיאטיה דמר הכא אמר ליה טסקא דהזמנותא שדר מר אבתראי אמר ליה השתא שותא דמר לא גמירנא טסקא דהזמנותא משדרנא למר אפיק דיסקא דהזמנותא מבי חדיה ואחזי ליה אמר ליה הא גברא והא דסקא אמר ליה הואיל ואתא מר להכא לישתעי מיליה כי היכי דלא לימרו מחנפי רבנן אהדדי,אמר ליה מאי טעמא שמתיה מר לההוא גברא ציער שליחא דרבנן ונגדיה מר דרב מנגיד על מאן דמצער שלוחא דרבנן דעדיף מיניה עבדי ליה,מאי טעמא אכריז מר עליה דעבדא הוא אמר ליה דרגיל דקרי אינשי עבדי ותני כל הפוסל פסול ואינו מדבר בשבחא לעולם ואמר שמואל במומו פוסל אימר דאמר שמואל למיחש ליה לאכרוזי עליה מי אמר,אדהכי והכי (אתא ההוא בר דיניה מנהרדעי) א"ל ההוא בר דיניה לרב יהודה לדידי קרית לי עבדא דאתינא מבית חשמונאי מלכא אמר ליה הכי אמר שמואל כל דאמר מדבית חשמונאי קאתינא עבדא הוא,א"ל לא סבר לה מר להא דא"ר אבא אמר רב הונא אמר רב כל ת"ח שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו אמר ליה הא איכא רב מתנה דקאי כוותי,רב מתנה לא חזייה לנהרדעא תליסר שני ההוא יומא אתא אמר ליה דכיר מר מאי אמר שמואל כי קאי חדא כרעא אגודא וחדא כרעא במברא א"ל הכי אמר שמואל כל דאמר מדבית חשמונאי מלכא קאתינא עבדא הוא דלא אישתיור מינייהו אלא ההיא רביתא דסלקא לאיגרא ורמיא קלא ואמרה כל דאמר מבית חשמונאי אנא עבדא הוא,נפלה מאיגרא ומיתה אכרוז עליה דעבדא הוא,ההוא יומא אקרען כמה כתובתא בנהרדעא כי קא נפיק נפקי אבתריה למירגמיה אמר להו אי שתיקו שתיקו ואי לא מגלינא עלייכו הא דאמר שמואל תרתי זרעייתא איכא בנהרדעא חדא מיקריא דבי יונה וחדא מיקריא דבי עורבתי וסימניך טמא טמא טהור טהור שדיוה לההוא ריגמא מידייהו וקם אטמא בנהר מלכא,מכריז רב יהודה בפומבדיתא אדא ויונתן עבדי יהודה בר פפא ממזירא בטי בר טוביה ברמות רוחא לא שקיל גיטא דחירותא מכריז רבא במחוזא בלאי דנאי טלאי מלאי זגאי כולם לפסול אמר רב יהודה גובאי גבעונאי דורנוניתא דראי נתינאי אמר רב יוסף האי בי כובי דפומבדיתא כולם דעבדי,אמר רב יהודה אמר שמואל ארבע מאות עבדים ואמרי לה ארבעת אלפים עבדים היו לו לפשחור בן אימר וכולם נטמעו בכהונה וכל כהן שיש בו עזות פנים אינו אלא מהם אמר אביי כולהו יתבן בשורא דבנהרדעא ופליגא דרבי אלעזר דאמר ר\' אלעזר אם ראית כהן בעזות מצח אל תהרהר אחריו שנא\' (הושע ד, ד) ועמך כמריבי כהן,אמר רבי אבין בר רב אדא אמר רב כל הנושא אשה שאינה הוגנת לו כשהקב"ה משרה שכינתו מעיד על כל השבטים ואין מעיד עליו שנאמר (תהלים קכב, ד) שבטי יה עדות לישראל אימתי הוי עדות לישראל בזמן שהשבטים שבטי יה,אמר ר\' חמא ברבי חנינא כשהקב"ה משרה שכינתו אין משרה אלא על משפחות מיוחסות שבישראל שנא\' (ירמיהו לא, א) בעת ההיא נאם ה\' אהיה לאלהים לכל משפחות ישראל לכל ישראל לא נאמר אלא לכל משפחות,והמה יהיו לי לעם אמר רבה בר רב הונא זו מעלה יתירה יש בין ישראל לגרים דאילו בישראל כתיב בהו (יחזקאל לז, כז) והייתי להם לאלהים והמה יהיו לי לעם ואילו בגרים כתיב (ירמיהו ל, כא) מי הוא זה ערב את לבו לגשת אלי נאם ה\' והייתם לי לעם ואנכי אהיה לכם לאלהים,אמר רבי חלבו קשים גרים לישראל כספחת שנאמר (ישעיהו יד, א) ונלוה הגר עליהם ונספחו על בית יעקב כתיב הכא ונספחו וכתיב התם (ויקרא יד, נו) לשאת ולספחת,אמר רבי חמא בר חנינא כשהקדוש ברוך הוא'73a חד לכהנים וחד ללוים וחד לישראלים וחד למישרי ממזר בשתוקי וחד למישרי שתוקי בישראל קהל גרים לא איקרי קהל ורבי יהודה כהנים ולוים מחד קהל נפקי אייתר ליה לקהל גרים,ואיבעית אימא ה"נ תרי קהלי נינהו ממזר בשתוקי ושתוקי בישראל מחד קהל נפקא (דברים כג, ג) לא יבא ממזר בקהל ה\',ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא,ואיבעית אימא הני נמי תרי קהלי נינהו וטעמיה דרבי יהודה מהכא (במדבר טו, טו) הקהל חוקה אחת לכם ולגר הגר ולרבי יוסי חוקה אחת הפסיק הענין,אחד גר ואחד עבד משוחרר וחלל מותרין בכהנת מסייעא ליה לרב דאמר רב יהודה אמר רב לא הוזהרו כשירות להנשא לפסולים,דרש ר\' זירא במחוזא גר מותר בממזרת רגמוהו כולי עלמא באתרוגייהו אמר רבא מי איכא דדריש מילתא כי האי בדוכתא דשכיחי גיורי דרש רבא במחוזא גר מותר בכהנת טענוהו בשיראי הדר דרש להו גר מותר בממזרת אמרו ליה אפסידתא לקמייתא אמר להו דטבא לכו עבדי לכו אי בעי מהכא נסיב ואי בעי מהכא נסיב,והילכתא גר מותר בכהנת ומותר בממזרת מותר בכהנת לא הוזהרו כשירות להנשא לפסולים ומותר בממזרת כרבי יוסי,אלו הן שתוקי כל שמכיר אמר רבא דבר תורה שתוקי כשר מאי טעמא רוב כשרים אצלה ומיעוט פסולין אצלה,ואי אזלי אינהו לגבה כל דפריש מרובא פריש מאי אמרת דילמא אזלה איהי לגבייהו הוה ליה קבוע וכל קבוע כמחצה על מחצה דמי,והתורה אמרה (דברים כג, ג) לא יבא ממזר ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא,ומה טעם אמרו שתוקי פסול גזירה שמא ישא אחותו מאביו אלא מעתה שתוקי שתוקית לא ישא שמא ישא אחותו מאביו,כל כי הני מזנו ואזלי בת שתוקית לא ישא שמא ישא אחותו מאביו אלא לא שכיחא ה"נ לא שכיחא,אלא מעלה עשו ביוחסין,ואמר רבא דבר תורה אסופי כשר מאי טעמא אשת איש בבעלה תולה מאי איכא מיעוט ארוסות ומיעוט שהלך בעליהם למדינת הים,כיון דאיכא פנויה ואיכא נמי דמחמת רעבון הוה פלגא ופלגא והתורה אמרה לא יבא ממזר בקהל ה\' ממזר ודאי הוא דלא יבא הא ממזר ספק יבא בקהל ודאי הוא דלא יבא הא בקהל ספק יבא,ומה טעם אמרו אסופי פסול שמא ישא אחותו מאביו אלא מעתה אסופי אסופית לא ישא שמא ישא אחותו בין מאביו בין מאמו כל הני שדי ואזלי בת אסופי לא ישא שמא ישא אחותו אלא לא שכיח ה"נ לא שכיח,אלא מעלה עשו ביוחסים,אמר רבא בר רב הונא מצאו מהול 76b מוקים לה בלויה ובת ישראל אלא מתניתא נימא פליגא לא מאי עוד אחת זוג אחת,אמר רב יהודה א"ר זו דברי ר\' מאיר אבל חכמים אומרים כל משפחות בחזקת כשרות הן עומדות איני והאמר רב חמא בר גוריא אמר רב משנתינו כשקורא עליו ערער מאן דמתני הא לא מתני הא,איכא דאמרי אמר רב יהודה אמר רב זו דברי ר\' מאיר אבל חכמים אומרים כל משפחות בחזקת כשרות הן עומדות אמר רב חמא בר גוריא אמר רב אם קורא עליו ערער צריך לבדוק אחריה,אין בודקין מן המזבח ולמעלה מאי טעמא אי לאו דבדקוה לא הוו מסקי ליה ולא מן הדוכן ולמעלה מאי טעמא דאמר מר ששם היו יושבים מייחסי כהונה ומייחסי לויה,ולא מסנהדרין ולמעלה מאי טעמא דתני רב יוסף כשם שבית דין מנוקין בצדק כך מנוקין מכל מום אמר מרימר מאי קראה (שיר השירים ד, ז) כולך יפה רעיתי ומום אין בך,אימא מומא ממש אמר רב אחא בר יעקב אמר קרא (במדבר יא, טז) והתיצבו שם עמך עמך בדומים לך,ודלמא משום שכינה אמר רב נחמן אמר קרא (שמות יח, כב) והקל מעליך ונשאו אתך בדומים לך,כל מי שהוחזקו אבותיו משוטרי הרבים למימרא דלא מוקמינן מפסולים ורמינהו הכל כשרים לדון דיני ממונות ואין הכל כשרים לדון דיני נפשות והוינן בה הכל לאיתויי מאי ואמר רב יהודה לאיתויי ממזר אמר אביי בירושלים וכן תני רב שמעון בר זירא בקידושי דבי לוי בירושלים,וגבאי צדקה משיאים מאי טעמא כיון דמנצו בהדי אינשי דאמר מר ממשכנים על הצדקה ואפילו בערב שבת ואם איתא דאיכא אית ליה קלא,אושפזיכניה דרב אדא בר אהבה גיורא הוה והוה קא מנצי איהו ורב ביבי מר אמר אנא עבידנא סררותא דמתא ומר אמר אנא עבידנא סררותא דמתא אתו לקמיה דרב יוסף אמר להו תנינא (דברים יז, טו) שום תשים עליך מלך מקרב אחיך כל משימות שאתה משים לא יהיה אלא מקרב אחיך,אמר ליה רב אדא בר אהבה ואפילו אמו מישראל אמר ליה אמו מישראל מקרב אחיך קרינא ביה הלכך רב ביבי דגברא רבא הוא ליעיין במילי דשמיא ומר ליעיין במילי דמתא אמר אביי הלכך מאן דמשרי צורבא מדרבנן באושפיזיכניה לאשרי כרב אדא בר אהבה דידע למהפיך ליה בזכותיה,רבי זירא מטפל בהו רבה בר אבוה מטפל בהו במערבא אפילו ריש כורי לא מוקמי מינייהו בנהרדעא אפי\' ריש גרגותא לא מוקמי מינייהו,רבי יוסי אומר אף מי שהיה וכו\' מאי טעמא דייקי ומחתמי,רבי חנינא בן אנטיגנוס וכו\' אמר רב יהודה אמר שמואל בחיילות של בית דוד אמר רב יוסף מאי קרא (דברי הימים א ז, מ) והתיחשם בצבא במלחמה וטעמא מאי אמר רב יהודה אמר רב כדי שתהא זכותן וזכות אבותם מסייעתן,והאיכא (שמואל ב כג, לז) צלק העמוני מאי לאו דאתי מעמון לא דיתיב בעמון והאיכא (שמואל ב כג, לט) אוריה החתי מאי לאו דאתי מחת לא דיתיב בחת,והאיכא (שמואל ב טו, יט) אתי הגיתי וכי תימא הכי נמי דיתיב בגת והא אמר רב נחמן אתי הגיתי בא ובטלה,ועוד אמר רב יהודה אמר רב ארבע מאות ילדים היו לו לדוד וכולם בני יפת תואר היו וכולם מסתפרים קומי ומגדלים בלורית היו וכולם יושבים בקרוניות של זהב והיו מהלכים בראשי גייסות והן הן בעלי אגרופים של בית דוד דאזלי לבעותי עלמא ' None | 70b One may not send greetings to a woman even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings with her husband, which would remove all concerns. Rav Yehuda said to him: This is what Shmuel says: One may not send greetings to a woman at all. Yalta, his wife, who overheard that Rav Yehuda was getting the better of the exchange, sent a message to him: Release him and conclude your business with him, so that he not equate you with another ignoramus.,Desiring to release Rav Yehuda, Rav Naḥman said to him: What is the reason that the Master is here? Rav Yehuda said to him: The Master sent me a summons. Rav Naḥman said to him: Now that I have not even learned the Master’s form of speech, as you have demonstrated your superiority to me by reproving me even over such matters, could I have sent a summons to the Master? Rav Yehuda removed the summons from his bosom and showed it to him. While doing so, Rav Yehuda said to him: Here is the man and here is the document. Rav Naḥman said to him: Since the Master has come here, let him present his statement, in order that people should not say: The Sages flatter one another and do not judge each other according to the letter of the law.,Rav Naḥman commenced the deliberation, and said to him: What is the reason that the Master excommunicated that man? Rav Yehuda replied: He caused discomfort to an agent of one of the Sages, and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naḥman challenged this answer: If so, let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. Rav Yehuda responded: I punished him more severely than that. Rabbi Yehuda held that excommunication is a more severe punishment than flogging.,Rav Naḥman further inquired: What is the reason that the Master proclaimed about him that he is a slave? Rav Yehuda said to him: Because he is in the habit of calling people slaves, and it is taught: Anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication of his lineage being flawed is that he never speaks in praise of others. And Shmuel said: He disqualifies with his own flaw. Rav Naḥman retorted: You can say that Shmuel said this halakha only to the degree that one should suspect him of being of flawed lineage. But did he actually say this to the extent that one could proclaim about him that he is of flawed lineage?,The Gemara continues the story: Meanwhile, that litigant arrived from Neharde’a. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? Rav Yehuda said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean kings, is a slave. As will be explained, only slaves remained of their descendants.,Rav Naḥman, who heard this exchange, said to Rav Yehuda: Does the Master not hold in accordance with this halakha that Rabbi Abba says that Rav Huna says that Rav says: With regard to any Torah scholar who proceeds to teach a ruling of halakha with regard to a particular issue, if he said it before an action that concerns himself occurred, they should listen to him, and his ruling is accepted. But if not, if he quoted the halakha only after he was involved in an incident related to the halakha he is quoting, they do not listen to him, due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda said to Rav Naḥman: There is Rav Mattana, who stands by my report, since he has also heard this ruling of Shmuel.,The Gemara continues: Rav Mattana had not seen the city of Neharde’a for thirteen years. That very day he arrived. Rav Yehuda said to him: Does the Master remember what Shmuel said when he was standing with one foot on the bank and one foot on the ferry? Rav Mattana said to him: This is what Shmuel said at that time: Anyone who says: I come from the house of the Hasmonean kings, is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: From now on, anyone who says: I come from the house of the Hasmonean kings, is a slave. Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.,The girl then fell from the roof and died, leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, they also publicized in Neharde’a about him, i.e., that man who claimed to come from the Hasmonean kings, that he was a slave.,The Gemara relates: On that day, several marriage contracts were torn up in Neharde’a, as many had their marriages annulled after having discovered that they had married slaves. When Rav Yehuda was leaving Neharde’a, they pursued him, seeking to stone him, as because of him it was publicized that their lineage was flawed. Rav Yehuda said to them: If you are silent, remain silent. And if you will not remain silent, I will reveal about you this statement that Shmuel said: There are two lines of offspring in Neharde’a. One is called the dove’s house, and one is called the raven’s house. And your mnemonic with regard to lineage is: The impure bird, the raven, is impure, meaning flawed, and the pure one, the dove, is pure, meaning unflawed. Upon hearing this, they threw all those stones that they were intending to stone him with from their hands, as they did not want him to reveal who had a flawed lineage. And as a result of all of the stones thrown into the river, a dam arose in the Malka River.,§ The Gemara continues the discussion of those with a flawed lineage: Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, known residents of that town, are slaves; Yehuda bar Pappa is a mamzer; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission and is still a slave. Rava proclaimed in his city of Meḥoza: Balla’ai, Danna’ai, Talla’ai, Malla’ai, Zagga’ai: All these families are of flawed lineage. Rav Yehuda likewise says: Gova’ai, the inhabitants of a place called Gova, are in fact Gibeonites, and their name has been corrupted. Similarly, those people known as Dorenunita are from the village of Gibeonites, and they may not marry Jews with unflawed lineage. Rav Yosef says: With regard to this place called Bei Kuvei of Pumbedita, its residents are all descendants of slaves.,Rav Yehuda says that Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashḥur ben Immer, a priest in the time of Jeremiah, and due to their greatness they were assimilated into the priesthood and became known as priests. And any priest who has the trait of insolence is only from them. Abaye said: They all sit in the rows of honor that are in the city of Neharde’a. The Gemara comments: And this statement disagrees with the statement of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him that he may be of flawed lineage, since it is stated: “For your people are as those who strive with a priest” (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.,§ The Gemara discusses an idea raised earlier. Rabbi Avin bar Rav Adda says that Rav says: Concerning anyone who marries a woman who is not suited for him to marry, when the Holy One, Blessed be He, rests His Divine Presence upon the Jewish people, He testifies with regard to all the tribes that they are His people, but He does not testify with regard to he who married improperly, as it is stated: “The tribes of the Lord, as a testimony to Israel” (Psalms 122:4). When is it a testimony to Israel? When the tribes are the tribes of the Lord, but not when their lineage is flawed.,Rabbi Ḥama, son of Rabbi Ḥanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of unflawed lineage among Israel, as it is stated: “At that time, says the Lord, will I be the God of all the families of Israel” (Jeremiah 30:25). of all Israel, is not stated, but “of all the families,” which includes only those of unflawed lineage, the renowned families of Israel.,The verse from Jeremiah ends with the words “And they shall be my people.” Rabba bar Rav Huna says: This is a higher standard that differentiates between those born as Jews and converts, as with regard to those born as Jews it is written about them: “And I will be their God, and they shall be My people” (Ezekiel 37:27), whereas with regard to converts it is written: “For who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your God” (Jeremiah 30:21–22). This teaches that converts are not drawn close to God, as indicated by the words “And I will be your God,” until they first draw themselves near to God, as indicated by the subsequent phrase “And you shall be my people.”,Rabbi Ḥelbo says: Converts are as difficult for the Jewish people as a scab. The proof is that it is stated: “And the convert shall join himself with them, and they shall cleave venispeḥu to the house of Jacob” (Isaiah 14:1). It is written here “venispeḥu,” and it is written there, among the types of leprosy: “And for a sore and for a scab sappaḥat” (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people.,Rabbi Ḥama bar Ḥanina says: When the Holy One, Blessed be He,'73a One is referring to priests, to teach that people with flawed lineage may not enter their congregation; and one is referring to Levites; and one to Israelites; and one serves to permit a mamzer to marry a shetuki, since a mamzer is prohibited from entering only the congregation of God, but he may marry someone who is not definitely a member of the congregation, e.g., a shetuki; and one serves to permit a shetuki to marry an Israelite, as only one who is a definite mamzer may not marry an Israelite. As for the congregation of converts, it is not called a congregation at all, and they may marry those prohibited from entering the congregation of Israel. And Rabbi Yehuda holds that priests and Levites are derived from one instance of the word “congregation,” since they are from the same tribe, that of Levi. Consequently, one instance of the word “congregation” remains for him to interpret. He interprets it as referring to the congregation of converts, and deems it prohibited for a mamzer to enter that congregation as well.,And if you wish, say: So too, Rabbi Yehuda agrees with Rabbi Yosei that Levites and priests are two congregations, since there are special halakhot of marriage that apply only to priests. Rather, Rabbi Yehuda holds that the permissibility of the marriage of a mamzer with a shetuki and a shetuki with an Israelite is derived from one instance of the word “congregation,” from the verse: “A mamzer shall not enter into the congregation of the Lord” (Deuteronomy 23:3).,This is accomplished by inferring the following: It is one who is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty, e.g., a shetuki, may enter. And similarly, it is into the congregation of those with definite unflawed lineage that a mamzer may not enter, but into a congregation of those with uncertain lineage, e.g., a shetuki, he may enter. This verse therefore teaches that both types of marriage are permitted. In any event, Rabbi Yehuda remains with one instance of the word “congregation” to interpret, from which he derives that it is also prohibited for a convert to marry a mamzeret.,And if you wish, say: These too, one who is a definite mamzer and one who is a mamzer as the result of an uncertainty, are two congregations, each requiring its own verse, and the reason of Rabbi Yehuda is from here: “As for the congregation, there shall be one statute both for you, and for the stranger that sojourns with you” (Numbers 15:15), which indicates that converts are considered like Israelites with regard to their being included in the category of “congregation.” And according to Rabbi Yosei, who holds that a convert may marry a mamzeret, the phrase “one statute” interrupts the matter, and converts are not considered part of the congregation of God.,§ The Gemara comments: The statement of the Tosefta that a convert, and an emancipated slave, and a ḥalal are all permitted to marry the daughter of a priest supports the opinion of Rav, as Rav Yehuda says that Rav says: Women of unflawed lineage who are daughters of priests were not prohibited from marrying those disqualified from the priesthood due to flawed lineage ḥalalim, since that prohibition applies only to male priests.,Rabbi Zeira taught in Meḥoza: It is permitted for a convert to marry a mamzeret. Everyone stoned him with their etrogim, since the many converts present were insulted by his statement, which they understood to mean that converts are not members of God’s congregation. Rava said: Is there a person who teaches such a matter in a place where there are commonly converts? He should have been more circumspect. Rava himself taught this in Meḥoza to ameliorate the situation: It is permitted for a convert to marry the daughter of a priest. They carried him on silk beshira’ei for elevating the honor of converts. He later taught them: It is permitted for a convert to marry a mamzeret. They said to him: You have forfeited the honor of your first sermon. Rava said to them: I have done for you what is good for you. If a convert wishes, he may marry from here, i.e., from those of pure lineage, and if he wishes, he may marry from here, i.e., a mamzeret.,The Gemara concludes: And the halakha is: It is permitted for a convert to marry the daughter of a priest, and it is permitted for him to marry a mamzeret. It is permitted for a convert to marry the daughter of a priest, since women of unflawed lineage were not prohibited from marrying those disqualified for the priesthood. And it is permitted for him to marry a mamzeret, in accordance with the opinion of Rabbi Yosei, who holds that the congregation of converts is not called a congregation.,§ The mishna teaches: And these are the last two categories: A shetuki is any person who knows the identity of his mother but does not know the identity of his father. Rava says: By Torah law, a shetuki is fit to enter the congregation. What is the reason for this? Most are fit with regard to her, i.e., most men are fit to engage in intercourse with an unmarried woman, and only a minority are unfit with regard to engaging in intercourse with her. There are few men who are related to a woman in a way that would render the offspring mamzerim.,Rava analyzes two possibilities: And if they came to her, i.e., if the father came to the mother’s location when the child was conceived, the following principle with regard to an uncertain prohibition takes effect: Anything that separates from its fixed location is presumed to have separated from the majority of items like it in that location. If the father separated from the population at large and came to the mother, one can assume that he was from the majority, who are of unflawed lineage. What might you say, that perhaps she went to them, and the child was conceived in the place where the father was? In such a case, it is an uncertain prohibition located in its fixed place, and the halakhic principle is: Anything fixed is considered as though it were half and half, i.e., fifty percent, and it remains a case of uncertainty, and it should be prohibited for the shetuki to marry a Jew with unflawed lineage.,And in any case, this does not suffice to prevent her shetuki child from marrying a Jew with unflawed lineage, since the Torah states: “A mamzer shall not enter into the congregation of the Lord” (Deuteronomy 23:3), which indicates: It is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty may enter. Similarly, it is into a congregation of those with definite unflawed lineage that he may not enter, but into a congregation of those with uncertain lineage he may enter. Therefore, even if it is uncertain if one is a mamzer, by Torah law he may marry a Jew with unflawed lineage.,And for what reason did the Sages nevertheless say that a shetuki is of flawed lineage? Due to a rabbinic decree, lest he marry his sister from his father, since the identity of his father is unknown. The Gemara asks: If that is so, it should not be permitted for a shetuki to marry even a female shetuki, lest he marry his sister from his father.,The Gemara responds: And do people engage in licentiousness to such an extent that one should be concerned that all the children of unknown paternity in one city were fathered by the same man? By the same reasoning, there should also be a decree that a shetuki may not marry the daughter of a female shetuki from a proper marriage, lest he marry his sister from his father, since the man who married the female shetuki might have been his father. Rather, it must be that it is not common for a shetuki to happen to marry his sister, and therefore he may marry the daughter of a female shetuki. So too, it is not common for him to happen to marry his sister, and the Sages would not issue a decree to prevent this from occurring.,The question therefore remains, why did they render it prohibited for a shetuki to marry a Jew with unflawed lineage? The Gemara answers that it is not prohibited for a shetuki to marry a Jew with unflawed lineage due to any halakhic concern. Rather, the Sages established a higher standard with regard to lineage, in that they rendered it prohibited for people from unknown backgrounds to marry those with unflawed lineage.,And Rava says a similar statement: By Torah law, a foundling, a child found in the marketplace whose parents are unknown, is fit, and there is no concern that the child is a mamzer. What is the reason for this? A married woman who becomes pregt through extramarital intercourse, which results in the child being a mamzer, ascribes the child to her husband. Since everyone assumes that her husband is the father, she has no reason to abandon the child in the marketplace. What case is there where a mother would want to abandon her mamzer child? There is the minority of situations involving betrothed women who committed adultery but cannot claim that her betrothed is the father, as they had not been living together. And there is the minority of women whose husbands have gone overseas and could not have fathered the children.,Since there are many other cases of unmarried women who do abandon their children although those children have unflawed lineage, and there are also children with unflawed lineage who are abandoned by their parents due to hunger, the concern that the child is a mamzer is no more than half and half, i.e., fifty percent. And the Torah states: “A mamzer shall not enter into the congregation of the Lord” (Deuteronomy 23:3), which indicates: It is one who is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty may enter. Similarly, it is into a congregation of those with definite unflawed lineage that he may not enter, but into a congregation of those with uncertain lineage he may enter. This child is a mamzer as the result of an uncertainty, and by Torah law may marry a Jew with unflawed lineage.,And for what reason did the Sages say that a foundling is unfit? Lest he marry his sister from his father. The Gemara asks: If that is so, it should not be permitted for a foundling to marry even a female foundling, lest he marry his sister from either his father or his mother. The Gemara rejects this: Are they continually throwing away all these children? Is it likely that the same parents abandoned both a son and a daughter? If you accept that suggestion, it should not be permitted for him to marry the daughter of a foundling, lest he marry his sister, as perhaps the father of the one he wishes to marry is his father as well. Rather, it must be that it is not common for a foundling to happen to marry his sister, and therefore he may marry the daughter of a foundling. So too, it is not common for him to happen to marry his sister, and the Sages would not make a decree to prevent this from occurring.,The question therefore remains: Why did they prohibit a foundling from marrying a Jew with unflawed lineage? The Gemara answers that it is prohibited for a foundling to marry a Jew with unflawed lineage not due to any halakhic concern. Rather, the Sages established a higher standard with regard to lineage, in that they rendered it prohibited for people from unknown backgrounds to marry those with unflawed lineage.,§ Rava bar Rav Huna says: If an abandoned boy was found circumcised, 76b he interprets his statement as referring to a Levite woman or an Israelite woman, about whom the mishna states that one must investigate one additional generation. Therefore, Rav Adda bar Ahava’s ruling accords with that of the mishna. But shall we say the baraita disputes the mishna? The Gemara rejects this: No, what is the meaning of the mishna’s phrase: One additional? It means one pair, i.e., two more mothers on each side.,Rav Yehuda says that Rav says: This mishna presents the statement of Rabbi Meir, but the Rabbis say: All families retain a presumptive status of fitness, and do not require investigation. The Gemara asks: Is that so, did Rav really say this? But doesn’t Rav Ḥama bar Gurya say that Rav says: Our mishna is referring only to a case when an objection was registered about the family concerning its lineage, but if no objection was registered, everyone agrees that the family retains its presumptive status of fitness. The Gemara answers: The one who taught this statement in the name of Rav did not teach that other statement.,There are those who say that this discussion occurred as follows: Rav Yehuda says that Rav says: This mishna presents the statement of Rabbi Meir, but the Rabbis say: All families retain presumptive status of fitness. Rav Ḥama bar Gurya says that Rav says: When an objection is registered about a family concerning its lineage, everyone agrees that he must investigate it. According to this version, there is no contradiction between these two complementary statements.,§ The mishna teaches that one need not investigate from the altar and above. The Gemara asks: What is the reason for this? The Gemara answers: If the Sanhedrin had not examined his lineage they would not have allowed him to ascend to the altar and perform the sacrificial rites. The mishna further teaches: Nor must one investigate from the platform and above. The Gemara asks: What is the reason? The Gemara answers: It is as the Master said in his description of the Temple chambers (Tosefta, Ḥagiga 2:4): For there in the Hewn Chamber those of the priesthood with unflawed lineage and the Levites of unflawed lineage sat and examined the lineage of everyone who came to serve in the Temple.,The mishna also taught: Nor must one investigate from the Sanhedrin and above. What is the reason there is no need to investigate further? The Gemara answers: It is as Rav Yosef taught that just as the court is clean in justice, so too, it is clean of any blemish, i.e., it does not include anyone of flawed lineage. Mareimar said: What is the verse from which it is derived? It states: “You are all fair, my love; and there is no blemish in you” (Song of Songs 4:7).,The Gemara asks: But perhaps you should say that this is referring to an actual blemish, that one who has a physical blemish may not be appointed to the Sanhedrin. Rav Aḥa bar Ya’akov said: It is not necessary to derive the halakha that one who has a physical blemish may not be appointed to the Sanhedrin from this verse, as the verse states with regard to the transfer of the Divine Spirit from Moses to the Elders: “That they may stand there with you” (Numbers 11:16), and the phrase “with you” is explained to mean: With similarity to you, teaching that the members of the Sanhedrin must be whole in body like Moses.,The Gemara rejects this proof: But perhaps those who were with Moses had to be free of any blemish due to the Divine Presence, which rested upon them, but this is not a requirement for judges on the Sanhedrin. Rav Naḥman said that the verse states: “So shall they make it easier for you and bear the burden with you” (Exodus 18:22). The phrase “with you” is explained to mean: With similarity to you, i.e., without blemish. This verse is referring to the appointment of regular judges, upon whom the Divine Presence does not rest, and teaches that all members of the Sanhedrin must be whole in body. The verse from Song of Songs teaches that they must be of unflawed lineage as well.,§ The mishna teaches: Anyone whose ancestors held public posts may marry into the priesthood without investigation. The Gemara asks: Is this to say that we do not establish officers and other public appointees from people with flawed lineage? And the Gemara raises a contradiction from the following statement: All are fit to judge cases of monetary law, but not all are fit to judge cases of capital law. And we discussed it: What does the word: All, serve to include? And Rav Yehuda says: It serves to include a mamzer, that he may judge cases of monetary law. This indicates that even a mamzer may occupy a public position. Abaye said: The mishna is referring to public officials in Jerusalem, where they were particular that all their judges should be of unflawed lineage. And Rav Shimon bar Zeira similarly taught in the baraita of Kiddushin from the school of Levi: It is referring to public officials in Jerusalem.,The mishna teaches: And anyone whose ancestors were charity collectors may marry into the priesthood without investigation. The Gemara asks: What is the reason for this? The Gemara answers: It is due to the fact that they quarrel with people, as the Master said: Those appointed to collect charity may forcibly take collateral for charity from those who have not fulfilled their obligations even on the eve of Shabbat, when people are preoccupied and rushed, leading to quarrels. And if it is so that there is a flaw in the lineage of the collector’s family, it would generate publicity through the quarrels that are an unavoidable aspect of his job.,The Gemara relates: Rav Adda bar Ahava’s host was the son of a convert, and he and Rav Beivai were quarreling. One said: I will perform the service of the city, i.e., I will be appointed to a position of authority, and one said: I will perform the service of the city. They came before Rav Yosef to decide between them. Rav Yosef said to them: We learned: “You shall set him king over you, whom the Lord your God shall choose; one from among your brothers” (Deuteronomy 17:15). The repetition of the verb “set” in the verse som tasim indicates: All appointments that you appoint may be only from among your brothers. Therefore, a convert may not serve in any official position.,Rav Adda bar Ahava said to Rav Yosef: And does this halakha apply even if the mother of the person in question is born Jewish? In other words, does this apply to one whose father is a convert? Rav Yosef said to him: If his mother is born Jewish, the words: “From among your brothers” are said about him. Therefore, now that it has been determined that this person’s mother was born Jewish and that he is fit to serve a public role, Rav Beivai, who is a great man in Torah learning, should oversee the matters of Heaven, i.e., the public issues that involve the performance of mitzvot; and the Master, Rav Adda bar Ahava’s host, should oversee the other matters of the city. Abaye said, as a moral of the story: Therefore, if one has a Torah scholar as a guest, let him host a person such as Rav Adda bar Ahava, who knows how to plead in his favor, as it was the argument of Rav Adda bar Ahava that led to his host’s appointment.,The Gemara relates: Rabbi Zeira would deal with converts and assign them to positions of authority. Similarly, Rabba bar Avuh would deal with them. In the West, Eretz Yisrael, they would not establish even an appointee over measurements from them, as they extended the prohibition against appointing a convert as a king to include all positions of power. In Neharde’a, they would not establish even an appointee over irrigation of the city fields from them.,The mishna teaches that Rabbi Yosei says: Even the descendants of one who had signed as a witness in the Old Court of Tzippori does not need to have their lineage investigated. The Gemara explains: What is the reason for this? The Gemara answers: In that city, they would first examine witnesses and only afterward have them sign. Consequently, anyone who signed as a witness in Tzippori must certainly have been of unflawed lineage.,The mishna teaches that Rabbi Ḥanina ben Antigonus says: Even the descendants of one who was written in the army list of the Jewish king does not have their lineage investigated. Rav Yehuda says that Shmuel says: The reference is to one who was written in the list of the military troops of the House of David, who were all of pure lineage. Rav Yosef said: What is the verse from which it is derived? The phrase is: “Reckoned by lineage for service in war” (I\xa0Chronicles 7:40). The Gemara asks: And what is the reason for this requirement that they be of unflawed lineage? Rav Yehuda says that Rav says: It is in order that their merit and the merit of their ancestors will help them in battle.,The Gemara asks: But isn’t there Zelek the Ammonite, one of David’s warriors (II\xa0Samuel 23:37); what, is it not indicated that he was a convert who came from Ammon? The Gemara rejects this: No, his name indicates only that he dwelled in Ammon, but he was born a Jew. The Gemara asks: But isn’t there Uriah the Hittite (II\xa0Samuel 23:39); what, is it not indicated that he came from Heth? The Gemara rejects this: No, his name indicates only that he dwelled in Heth.,The Gemara further asks: But isn’t there Ittai the Gittite (II\xa0Samuel 15:19)? And if you would say that so too his name indicates that he dwelled in Gath but was born a Jew, but doesn’t Rav Naḥman say, to explain how David could make use of the crown of the idol of Ammon in apparent violation of the prohibition against deriving benefit from idolatry: Ittai the Gittite came and nullified its status of an idol. The halakha is that only a gentile can nullify an idol, by doing something degrading to it. This indicates that Ittai the Gittite must have been a gentile.,The Gemara again questions the statement that all of the soldiers in David’s army were of unflawed lineage. And further, Rav Yehuda says that Rav says: David had four hundred youths in his camp, all sons of beautiful women, i.e., born to women captured in war, who were therefore gentiles, all of whom had their hair cut in the komei style or who grew their hair in a gentile hairstyle belorit on the back of their heads, and all of them sat in gold carts bikroniyyot and would march at the head of troops in David’s army; and these very ones were the strong men of the House of David, i.e., David would rely on their strength. This states that David’s army included men of flawed lineage. The Gemara answers: These four hundred youths did not fight in the battles, but rather they would go forth in front of the troops in order to frighten everyone. ' None |
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94. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • menstrual impurity
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 105; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 105
| 98a מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה\' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו\' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו\' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) ההם שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה\' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה\',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו\' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר |
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