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78 results for "impurity"
1. Septuagint, Tobit, 6.8, 8.2-8.3 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
6.8. And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured." 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
2. Hebrew Bible, Psalms, 106.38 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250
106.38. "וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃", 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.",
3. Hebrew Bible, Numbers, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 53
19.17. "וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃", 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.",
4. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 55; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59
18.30. "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.",
5. Hebrew Bible, Job, 2.1-2.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44
2.1. "וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃", 2.1. "וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃", 2.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן אֵי מִזֶּה תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשֻּׁט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 2.3. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ אֶל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע וְעֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם׃", 2.4. "וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר עוֹר בְּעַד־עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ׃", 2.5. "אוּלָם שְׁלַח־נָא יָדְךָ וְגַע אֶל־עַצְמוֹ וְאֶל־בְּשָׂרוֹ אִם־לֹא אֶל־פָּנֶיךָ יְבָרֲכֶךָּ׃", 2.6. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃", 2.7. "וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד [וְעַד] קָדְקֳדוֹ׃", 2.8. "וַיִּקַּח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵפֶר׃", 2.9. "וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃", 2.1. "Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.", 2.2. "And the LORD said unto Satan: ‘From whence comest thou?’ And Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 2.3. "And the LORD said unto Satan: ‘Hast thou considered my servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil? and he still holdeth fast his integrity, although thou didst move Me against him, to destroy him without cause.’", 2.4. "And Satan answered the LORD, and said: ‘Skin for skin, yea, all that a man hath will he give for his life.", 2.5. "But put forth Thy hand now, and touch his bone and his flesh, surely he will blaspheme Thee to Thy face.’", 2.6. "And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’", 2.7. "So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot even unto his crown.", 2.8. "And he took him a potsherd to scrape himself therewith; and he sat among the ashes.", 2.9. "Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’", 2.10. "But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.",
6. Hebrew Bible, Genesis, 1.28, 9.7, 34.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ritual impurity, and moral impurity, compared Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 54, 55
1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 9.7. "וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃", 34.5. "וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 9.7. "And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .", 34.5. "Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.",
7. Hebrew Bible, Exodus, 15.26, 21.14, 34.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •impurity, moral •ritual impurity, and moral impurity, compared •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 55; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
15.26. "וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃", 21.14. "וְכִי־יָזִד אִישׁ עַל־רֵעֵהוּ לְהָרְגוֹ בְעָרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת׃", 34.15. "פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃", 15.26. "and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’", 21.14. "And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from Mine altar, that he may die.", 34.15. "lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;",
8. Hebrew Bible, Deuteronomy, 7.14-7.15, 21.1-21.9, 24.1-24.4, 28.21-28.22, 28.28, 28.35, 32.39 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •moral impurity •impurity, moral •ritual impurity, and moral impurity, compared Found in books: 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, 58; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
7.14. "בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃", 7.15. "וְהֵסִיר יְהוָה מִמְּךָ כָּל־חֹלִי וְכָל־מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל־שֹׂנְאֶיךָ׃", 21.1. "כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃", 21.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃", 21.2. "וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃", 21.2. "וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃", 21.3. "וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃", 21.4. "וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃", 21.5. "וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃", 21.6. "וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃", 21.7. "וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃", 21.8. "כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃", 21.9. "וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃", 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 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׃", 24.2. "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׃", 28.21. "יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", 28.22. "יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃", 28.28. "יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃", 28.35. "יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃", 32.39. "רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃", 7.14. "Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle.", 7.15. "And the LORD will take away from thee all sickness; and He will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all them that hate thee.", 21.1. "If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him;", 21.2. "then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain.", 21.3. "And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke.", 21.4. "And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley.", 21.5. "And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.", 21.6. "And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley.", 21.7. "And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it.", 21.8. "Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.", 21.9. "So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.", 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.", 28.21. "The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.", 28.22. "The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.", 28.28. "The LORD will smite thee with madness, and with blindness, and with astonishment of heart.", 28.35. "The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.", 32.39. "See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.",
9. Hebrew Bible, 2 Samuel, 6.4, 6.21 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •moral impurity Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 188
6.4. "וַיִּשָּׂאֻהוּ מִבֵּית אֲבִינָדָב אֲשֶׁר בַּגִּבְעָה עִם אֲרוֹן הָאֱלֹהִים וְאַחְיוֹ הֹלֵךְ לִפְנֵי הָאָרוֹן׃", 6.21. "וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי יְהוָה אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכָּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם יְהוָה עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי יְהוָה׃", 6.4. "And they brought it out of the house of Avinadav which was at Giv῾a, accompanying the ark of God: and Aĥyo went before the ark.", 6.21. "And David said to Mikhal, It was before the Lord, who chose me before thy father, and before all his house, to appoint me prince over the people of the Lord, over Yisra᾽el. Therefore will I play before the Lord,",
10. Hebrew Bible, Jeremiah, 7.30-7.31, 11.19 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •moral impurity •ritual impurity, and moral impurity, compared Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 184; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 58
7.31. "וּבָנוּ בָּמוֹת הַתֹּפֶת אֲשֶׁר בְּגֵיא בֶן־הִנֹּם לִשְׂרֹף אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם בָּאֵשׁ אֲשֶׁר לֹא צִוִּיתִי וְלֹא עָלְתָה עַל־לִבִּי׃", 11.19. "וַאֲנִי כְּכֶבֶשׂ אַלּוּף יוּבַל לִטְבוֹחַ וְלֹא־יָדַעְתִּי כִּי־עָלַי חָשְׁבוּ מַחֲשָׁבוֹת נַשְׁחִיתָה עֵץ בְּלַחְמוֹ וְנִכְרְתֶנּוּ מֵאֶרֶץ חַיִּים וּשְׁמוֹ לֹא־יִזָּכֵר עוֹד׃", 7.30. "For the children of Judah have done that which is evil in My sight, saith the LORD; they have set their detestable things in the house whereon My name is called, to defile it.", 7.31. "And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded not, neither came it into My mind.", 11.19. "But I was like a docile lamb that is led to the slaughter; And I knew not that they had devised devices against me: ‘Let us destroy the tree with the fruit thereof, And let us cut him off from the land of the living, That his name may be no more remembered.’",
11. Hebrew Bible, Isaiah, 30.22, 33.24, 47.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •moral impurity •impurity, moral Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 178, 188; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
30.22. "וְטִמֵּאתֶם אֶת־צִפּוּי פְּסִילֵי כַסְפֶּךָ וְאֶת־אֲפֻדַּת מַסֵּכַת זְהָבֶךָ תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ׃", 33.24. "וּבַל־יֹאמַר שָׁכֵן חָלִיתִי הָעָם הַיֹּשֵׁב בָּהּ נְשֻׂא עָוֺן׃", 47.3. "תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃", 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.’", 33.24. "And the inhabitant shall not say: ‘I am sick’; The people that dwell therein shall be forgiven their iniquity.", 47.3. "Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede.",
12. Hebrew Bible, 1 Samuel, 2.6, 16.14-16.23, 18.10, 20.5-20.6, 20.26 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ritual impurity, and moral impurity, compared •impurity, moral •moral impurity Found in books: 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, 58; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54
2.6. "יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃", 16.14. "וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃", 16.15. "וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃", 16.16. "יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃", 16.17. "וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃", 16.18. "וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃", 16.19. "וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃", 16.21. "וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃", 16.22. "וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃", 16.23. "וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃", 20.5. "וַיֹּאמֶר דָּוִד אֶל־יְהוֹנָתָן הִנֵּה־חֹדֶשׁ מָחָר וְאָנֹכִי יָשֹׁב־אֵשֵׁב עִם־הַמֶּלֶךְ לֶאֱכוֹל וְשִׁלַּחְתַּנִי וְנִסְתַּרְתִּי בַשָּׂדֶה עַד הָעֶרֶב הַשְּׁלִשִׁית׃", 20.6. "אִם־פָּקֹד יִפְקְדֵנִי אָבִיךָ וְאָמַרְתָּ נִשְׁאֹל נִשְׁאַל מִמֶּנִּי דָוִד לָרוּץ בֵּית־לֶחֶם עִירוֹ כִּי זֶבַח הַיָּמִים שָׁם לְכָל־הַמִּשְׁפָּחָה׃", 20.26. "וְלֹא־דִבֶּר שָׁאוּל מְאוּמָה בַּיּוֹם הַהוּא כִּי אָמַר מִקְרֶה הוּא בִּלְתִּי טָהוֹר הוּא כִּי־לֹא טָהוֹר׃", 2.6. "The Lord kills, and gives life: he brings down to the grave, and brings up.", 16.14. "But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him.", 16.15. "And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee.", 16.16. "Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well.", 16.17. "And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me.", 16.18. "Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him.", 16.19. "So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep.", 16.20. "And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul.", 16.21. "And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer.", 16.22. "And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes.", 16.23. "And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him.", 18.10. "And it came to pass on the morrow, that an evil spirit from God came upon Sha᾽ul, and he raved in the midst of the house: and David played with his hand, as at other times: and the spear was in Sha᾽ul’s hand.", 20.5. "And David said to Yehonatan, Behold, to morrow is the new moon, and I should not fail to sit with the king at the meal: but let me go, that I may hide myself in the field until the third day at evening.", 20.6. "If thy father should miss me, then say, David earnestly asked leave of me that he might run to Bet-leĥem his city: for there is a yearly sacrifice there for all the family.", 20.26. "Nevertheless Sha᾽ul spoke not anything that day: for he thought, It is an accidental pollution, he is not clean; yes, indeed, he is not clean.",
13. Hebrew Bible, 1 Kings, 1.50-1.53, 2.28-2.30, 5.18 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ritual impurity, and moral impurity, compared •impurity, moral Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 55; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44
1.51. "וַיֻּגַּד לִשְׁלֹמֹה לֵאמֹר הִנֵּה אֲדֹנִיָּהוּ יָרֵא אֶת־הַמֶּלֶךְ שְׁלֹמֹה וְהִנֵּה אָחַז בְּקַרְנוֹת הַמִּזְבֵּחַ לֵאמֹר יִשָּׁבַע־לִי כַיּוֹם הַמֶּלֶךְ שְׁלֹמֹה אִם־יָמִית אֶת־עַבְדּוֹ בֶּחָרֶב׃", 1.52. "וַיֹּאמֶר שְׁלֹמֹה אִם יִהְיֶה לְבֶן־חַיִל לֹא־יִפֹּל מִשַּׂעֲרָתוֹ אָרְצָה וְאִם־רָעָה תִמָּצֵא־בוֹ וָמֵת׃", 1.53. "וַיִּשְׁלַח הַמֶּלֶךְ שְׁלֹמֹה וַיֹּרִדֻהוּ מֵעַל הַמִּזְבֵּחַ וַיָּבֹא וַיִּשְׁתַּחוּ לַמֶּלֶךְ שְׁלֹמֹה וַיֹּאמֶר־לוֹ שְׁלֹמֹה לֵךְ לְבֵיתֶךָ׃", 2.28. "וְהַשְּׁמֻעָה בָּאָה עַד־יוֹאָב כִּי יוֹאָב נָטָה אַחֲרֵי אֲדֹנִיָּה וְאַחֲרֵי אַבְשָׁלוֹם לֹא נָטָה וַיָּנָס יוֹאָב אֶל־אֹהֶל יְהוָה וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ׃", 2.29. "וַיֻּגַּד לַמֶּלֶךְ שְׁלֹמֹה כִּי נָס יוֹאָב אֶל־אֹהֶל יְהוָה וְהִנֵּה אֵצֶל הַמִּזְבֵּחַ וַיִּשְׁלַח שְׁלֹמֹה אֶת־בְּנָיָהוּ בֶן־יְהוֹיָדָע לֵאמֹר לֵךְ פְּגַע־בּוֹ׃", 5.18. "וְעַתָּה הֵנִיחַ יְהוָה אֱלֹהַי לִי מִסָּבִיב אֵין שָׂטָן וְאֵין פֶּגַע רָע׃", 1.50. "And Adonijah feared because of Solomon; and he arose, and went, and caught hold on the horns of the altar.", 1.51. "And it was told Solomon, saying: ‘Behold, Adonijah feareth king Solomon; for, lo, he hath laid hold on the horns of the altar, saying: Let king Solomon swear unto me first of all that he will not slay his servant with the sword.’", 1.52. "And Solomon said: ‘If he shall show himself a worthy man, there shall not a hair of him fall to the earth; but if wickedness be found in him, he shall die.’", 1.53. "So king Solomon sent, and they brought him down from the altar. And he came and prostrated himself before king Solomon; and Solomon said unto him: ‘Go to thy house.’", 2.28. "And the tidings came to Joab; for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the Tent of the LORD, and caught hold on the horns of the altar.", 2.29. "And it was told king Solomon: ‘Joab is fled unto the Tent of the LORD, and, behold, he is by the altar.’ Then Solomon sent Benaiah the son of Jehoiada, saying: ‘Go, fall upon him.’", 2.30. "And Benaiah came to the Tent of the LORD, and said unto him: ‘Thus saith the king: Come forth.’ And he said: ‘Nay; but I will die here.’ And Benaiah brought back word unto the king, saying: ‘Thus said Joab, and thus he answered me.’", 5.18. "But now the LORD my God hath given me rest on every side; there is neither adversary, nor evil occurrence.",
14. Hebrew Bible, Haggai, 2.1-2.14 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •purity, impurity, defilement, cleansing, moral Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 60
2.1. "בַּשְּׁבִיעִי בְּעֶשְׂרִים וְאֶחָד לַחֹדֶשׁ הָיָה דְּבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא לֵאמֹר׃", 2.1. "בְּעֶשְׂרִים וְאַרְבָּעָה לַתְּשִׁיעִי בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְּבַר־יְהוָה אֶל־חַגַּי הַנָּבִיא לֵאמֹר׃", 2.2. "אֱמָר־נָא אֶל־זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶל־שְׁאֵרִית הָעָם לֵאמֹר׃", 2.2. "וַיְהִי דְבַר־יְהוָה שֵׁנִית אֶל־חַגַּי בְּעֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ לֵאמֹר׃", 2.3. "מִי בָכֶם הַנִּשְׁאָר אֲשֶׁר רָאָה אֶת־הַבַּיִת הַזֶּה בִּכְבוֹדוֹ הָרִאשׁוֹן וּמָה אַתֶּם רֹאִים אֹתוֹ עַתָּה הֲלוֹא כָמֹהוּ כְּאַיִן בְּעֵינֵיכֶם׃", 2.4. "וְעַתָּה חֲזַק זְרֻבָּבֶל נְאֻם־יְהוָה וַחֲזַק יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וַחֲזַק כָּל־עַם הָאָרֶץ נְאֻם־יְהוָה וַעֲשׂוּ כִּי־אֲנִי אִתְּכֶם נְאֻם יְהוָה צְבָאוֹת׃", 2.5. "אֶת־הַדָּבָר אֲשֶׁר־כָּרַתִּי אִתְּכֶם בְּצֵאתְכֶם מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָאוּ׃", 2.6. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה׃", 2.7. "וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְהוָה צְבָאוֹת׃", 2.8. "לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם יְהוָה צְבָאוֹת׃", 2.9. "גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְהוָה צְבָאוֹת וּבַמָּקוֹם הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְהוָה צְבָאוֹת׃", 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׃", 2.14. "וַיַּעַן חַגַּי וַיֹּאמֶר כֵּן הָעָם־הַזֶּה וְכֵן־הַגּוֹי הַזֶּה לְפָנַי נְאֻם־יְהוָה וְכֵן כָּל־מַעֲשֵׂה יְדֵיהֶם וַאֲשֶׁר יַקְרִיבוּ שָׁם טָמֵא הוּא׃", 2.1. "In the seventh month, in the one and twentieth day of the month, came the word of the LORD by Haggai the prophet, saying:", 2.2. "’Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remt of the people, saying:", 2.3. "Who is left among you that saw this house in its former glory? and how do ye see it now? is not such a one as nothing in your eyes?", 2.4. "Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all ye people of the land, saith the LORD, and work; for I am with you, saith the LORD of hosts.", 2.5. "The word that I coveted with you when ye came out of Egypt have I established, and My spirit abideth among you; fear ye not.", 2.6. "For thus saith the LORD of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;", 2.7. "and I will shake all nations, and the choicest things of all nations shall come, and I will fill this house with glory, saith the LORD of hosts.", 2.8. "Mine is the silver, and Mine the gold, saith the LORD of hosts.", 2.9. "The glory of this latter house shall be greater than that of the former, saith the LORD of hosts; and in this place will I give peace, saith the LORD of hosts.’", 2.10. "In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying:", 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.’", 2.14. "Then answered Haggai, and said: ‘So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.",
15. Hebrew Bible, Ezekiel, 5.11, 36.17, 36.19, 36.22, 44.23 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ritual impurity, and moral impurity, compared •purity, impurity, defilement, cleansing, moral Found in books: 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. 59, 60
5.11. "לָכֵן חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא יַעַן אֶת־מִקְדָּשִׁי טִמֵּאת בְּכָל־שִׁקּוּצַיִךְ וּבְכָל־תּוֹעֲבֹתָיִךְ וְגַם־אֲנִי אֶגְרַע וְלֹא־תָחוֹס עֵינִי וְגַם־אֲנִי לֹא אֶחְמוֹל׃", 36.17. "בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃", 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׃", 44.23. "וְאֶת־עַמִּי יוֹרוּ בֵּין קֹדֶשׁ לְחֹל וּבֵין־טָמֵא לְטָהוֹר יוֹדִעֻם׃", 5.11. "Wherefore, as I live, saith the Lord GOD, surely, because thou hast defiled My sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall Mine eye spare, and I also will have no pity.", 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.", 36.19. "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.", 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.",
16. Hebrew Bible, 1 Chronicles, 21.1 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44
21.1. "וַיַּעֲמֹד שָׂטָן עַל־יִשְׂרָאֵל וַיָּסֶת אֶת־דָּוִיד לִמְנוֹת אֶת־יִשְׂרָאֵל׃", 21.1. "לֵךְ וְדִבַּרְתָּ אֶל־דָּוִיד לֵאמֹר כֹּה אָמַר יְהוָה שָׁלוֹשׁ אֲנִי נֹטֶה עָלֶיךָ בְּחַר־לְךָ אַחַת מֵהֵנָּה וְאֶעֱשֶׂה־לָּךְ׃", 21.1. "And Satan stood up against Israel, and moved David to number Israel.",
17. Hebrew Bible, 2 Chronicles, 21.11-21.18, 26.15-26.21 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
21.11. "גַּם־הוּא עָשָׂה־בָמוֹת בְּהָרֵי יְהוּדָה וַיֶּזֶן אֶת־יֹשְׁבֵי יְרוּשָׁלִַם וַיַּדַּח אֶת־יְהוּדָה׃", 21.12. "וַיָּבֹא אֵלָיו מִכְתָּב מֵאֵלִיָּהוּ הַנָּבִיא לֵאמֹר כֹּה אָמַר יְהוָה אֱלֹהֵי דָּוִיד אָבִיךָ תַּחַת אֲשֶׁר לֹא־הָלַכְתָּ בְּדַרְכֵי יְהוֹשָׁפָט אָבִיךָ וּבְדַרְכֵי אָסָא מֶלֶךְ־יְהוּדָה׃", 21.13. "וַתֵּלֶךְ בְּדֶרֶךְ מַלְכֵי יִשְׂרָאֵל וַתַּזְנֶה אֶת־יְהוּדָה וְאֶת־יֹשְׁבֵי יְרוּשָׁלִַם כְּהַזְנוֹת בֵּית אַחְאָב וְגַם אֶת־אַחֶיךָ בֵית־אָבִיךָ הַטּוֹבִים מִמְּךָ הָרָגְתָּ׃", 21.14. "הִנֵּה יְהוָה נֹגֵף מַגֵּפָה גְדוֹלָה בְּעַמֶּךָ וּבְבָנֶיךָ וּבְנָשֶׁיךָ וּבְכָל־רְכוּשֶׁךָ׃", 21.15. "וְאַתָּה בָּחֳלָיִים רַבִּים בְּמַחֲלֵה מֵעֶיךָ עַד־יֵצְאוּ מֵעֶיךָ מִן־הַחֹלִי יָמִים עַל־יָמִים׃", 21.16. "וַיָּעַר יְהוָה עַל־יְהוֹרָם אֵת רוּחַ הַפְּלִשְׁתִּים וְהָעַרְבִים אֲשֶׁר עַל־יַד כּוּשִׁים׃", 21.17. "וַיַּעֲלוּ בִיהוּדָה וַיִּבְקָעוּהָ וַיִּשְׁבּוּ אֵת כָּל־הָרְכוּשׁ הַנִּמְצָא לְבֵית־הַמֶּלֶךְ וְגַם־בָּנָיו וְנָשָׁיו וְלֹא נִשְׁאַר־לוֹ בֵּן כִּי אִם־יְהוֹאָחָז קְטֹן בָּנָיו׃", 21.18. "וְאַחֲרֵי כָּל־זֹאת נְגָפוֹ יְהוָה בְּמֵעָיו לָחֳלִי לְאֵין מַרְפֵּא׃", 26.15. "וַיַּעַשׂ בִּירוּשָׁלִַם חִשְּׁבֹנוֹת מַחֲשֶׁבֶת חוֹשֵׁב לִהְיוֹת עַל־הַמִּגְדָּלִים וְעַל־הַפִּנּוֹת לִירוֹא בַּחִצִּים וּבָאֲבָנִים גְּדֹלוֹת וַיֵּצֵא שְׁמוֹ עַד־לְמֵרָחוֹק כִּי־הִפְלִיא לְהֵעָזֵר עַד כִּי־חָזָק׃", 26.16. "וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד־לְהַשְׁחִית וַיִּמְעַל בַּיהוָה אֱלֹהָיו וַיָּבֹא אֶל־הֵיכַל יְהוָה לְהַקְטִיר עַל־מִזְבַּח הַקְּטֹרֶת׃", 26.17. "וַיָּבֹא אַחֲרָיו עֲזַרְיָהוּ הַכֹּהֵן וְעִמּוֹ כֹּהֲנִים לַיהוָה שְׁמוֹנִים בְּנֵי־חָיִל׃", 26.18. "וַיַּעַמְדוּ עַל־עֻזִּיָּהוּ הַמֶּלֶךְ וַיֹּאמְרוּ לוֹ לֹא־לְךָ עֻזִּיָּהוּ לְהַקְטִיר לַיהוָה כִּי לַכֹּהֲנִים בְּנֵי־אַהֲרֹן הַמְקֻדָּשִׁים לְהַקְטִיר צֵא מִן־הַמִּקְדָּשׁ כִּי מָעַלְתָּ וְלֹא־לְךָ לְכָבוֹד מֵיְהוָה אֱלֹהִים׃", 26.19. "וַיִּזְעַף עֻזִּיָּהוּ וּבְיָדוֹ מִקְטֶרֶת לְהַקְטִיר וּבְזַעְפּוֹ עִם־הַכֹּהֲנִים וְהַצָּרַעַת זָרְחָה בְמִצְחוֹ לִפְנֵי הַכֹּהֲנִים בְּבֵית יְהוָה מֵעַל לְמִזְבַּח הַקְּטֹרֶת׃", 26.21. "וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצֹרָע עַד־יוֹם מוֹתוֹ וַיֵּשֶׁב בֵּית החפשות [הַחָפְשִׁית] מְצֹרָע כִּי נִגְזַר מִבֵּית יְהוָה וְיוֹתָם בְּנוֹ עַל־בֵּית הַמֶּלֶךְ שׁוֹפֵט אֶת־עַם הָאָרֶץ׃", 21.11. "Moreover he made high places in the mountains of Judah, and made the inhabitants of Jerusalem to go astray, and drew Judah away.", 21.12. "And there came a writing to him from Elijah the prophet, saying: ‘Thus saith the LORD, the God of David thy father: Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah;", 21.13. "but hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go astray, like as the house of Ahab made [Israel] to go astray; and also hast slain thy brethren of thy father’s house, who were better than thyself;", 21.14. "behold, the LORD will smite with a great plague thy people, and thy children, and thy wives, and all thy substance;", 21.15. "and thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness, day by day.’", 21.16. "And the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians that are beside the Ethiopians;", 21.17. "and they came up against Judah, and broke into it, and carried away all the substance that was found in the king’s house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.", 21.18. "And after all this the LORD smote him in his bowels with an incurable disease.", 26.15. "And he made in Jerusalem engines, invented by skilful men, to be on the towers and upon the corners, wherewith to shoot arrows and great stones. And his name spread far abroad; for he was marvellously helped, till he was strong.", 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.", 26.17. "And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men;", 26.18. "and they withstood Uzziah the king, and said unto him: ‘It pertaineth not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron that are consecrated it pertaineth to burn incense; go out of the sanctuary; for thou hast trespassed; neither shall it be for thy honour from the LORD God.’", 26.19. "Then Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy broke forth in his forehead before the priests in the house of the LORD, beside the altar of incense.", 26.20. "And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out quickly from thence; yea, himself made haste also to go out, because the LORD had smitten him.", 26.21. "And Uzziah the king was a leper unto the day of his death, and dwelt in a house set apart, being a leper; for he was cut off from the house of the LORD; and Jotham his son was over the king’s house, judging the people of the land.",
18. Herodotus, Histories, 2.64 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
2.64. Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike;
19. Hebrew Bible, Ezra, 9.2, 9.11 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •purity, impurity, defilement, cleansing, defilement by association (moral) •purity (impurity), moral Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
9.2. "כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃", 9.11. "אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃", 9.2. "For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’", 9.11. "which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness.",
20. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44
3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", 3.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃", 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", 3.2. "And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’",
21. Septuagint, Tobit, 6.8, 8.2-8.3 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
6.8. And as for the gall, anoint with it a man who has white films in his eyes, and he will be cured." 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
22. Ezekiel The Tragedian, Exagoge, 14.36-14.37, 20.31, 22.10, 22.18, 22.20, 22.23, 22.29, 22.38-22.39 (3rd cent. BCE - 1st cent. BCE)  Tagged with subjects: •moral impurity Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 178, 184
23. Anon., 1 Enoch, 7.1-7.2, 8.1-8.3, 10.4-10.22, 14.3 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46, 55
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 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 . . . 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 10.8. 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 10.11. 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." 10.17. 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. 10.18. And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and 10.19. 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 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. 14.3. 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
24. Anon., Testament of Benjamin, 5.2 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
5.2. If ye do well, even the unclean spirits will flee from you; and the beasts will dread you.
25. Septuagint, Ecclesiasticus (Siracides), 37.27-38.15, 38.1, 38.2, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
38.6. And he gave skill to men that he might be glorified in his marvelous works.
26. Anon., Testament of Asher, 3.2 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
3.2. But from wickedness flee away, destroying the (evil) inclination by your good works; for they that are double-faced serve not God, but their own lusts, so that they may please Beliar and men like unto themselves.
27. Septuagint, 1 Maccabees, 1.48-1.63 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •purity, impurity, defilement, cleansing, moral Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 60
1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 1.49. so that they should forget the law and change all the ordices. 1.50. "And whoever does not obey the command of the king shall die." 1.51. In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53. they drove Israel into hiding in every place of refuge they had. 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, 1.55. and burned incense at the doors of the houses and in the streets. 1.56. The books of the law which they found they tore to pieces and burned with fire. 1.57. Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58. They kept using violence against Israel, against those found month after month in the cities. 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60. According to the decree, they put to death the women who had their children circumcised, 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die.
28. Anon., Jubilees, None (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
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.
29. Anon., Testament of Zebulun, 9.8 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
30. Anon., Testament of Simeon, 2.7, 6.2.6 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
2.7. And I set my mind against him to destroy him, because the prince of deceit sent forth the spirit of jealousy and blinded my mind, so that I regarded him not as a brother, nor did I spare even Jacob my father.
31. Anon., Testament of Reuben, 3.2-3.7 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
3.2. With these spirits are mingled the spirits of error. 3.3. [First, the spirit of fornication is seated in the nature and in the senses; the second, the spirit of insatiableness, in the belly; the third, the spirit of fighting, in the liver and gall. 3.4. The fourth is the spirit of obsequiousness and chicanery, that through officious attention one may be fair in seeming. 3.5. The fifth is the spirit of pride, that one may be boastful and arrogant. The sixth is the spirit of lying, in perdition and jealousy to practise deceits, and concealments from kindred and friends. 3.6. The seventh is the spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfill the desire of his heart; for injustice worketh together with the other spirits by the taking of gifts. 3.7. And with all these the spirit of sleep is joined which is (that) of error and fantasy.]
32. Dead Sea Scrolls, Apgen, 20.16-20.18, 20.28-20.29 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
33. Dead Sea Scrolls, Community Rule, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 3.13-4.26, 3.17, 3.18, 3.19 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 50, 55
34. Dead Sea Scrolls, Genesis Apocryphon, 20.16-20.18, 20.28-20.29 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
35. Anon., Testament of Naphtali, 8.4 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
8.4. If ye work that which is good, my children, Both men and angels shall bless you; And God shall be glorified among the Gentiles through you, And the devil shall flee from you, And the wild beasts shall fear you, And the Lord shall love you, [And the angels shall cleave to you].
36. Anon., Testament of Issachar, 7.7 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
37. Anon., Testament of Gad, 1.9 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
1.9. And the spirit of hatred was in me, and I wished not either to hear of Joseph with the ears, or see him with the eyes, because he rebuked us to our faces saying that we were eating of the flock without Judah. For whatsoever things he told our father, he believed him.
38. Anon., Testament of Dan, 5.1, 5.10-5.11 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you.
39. Septuagint, Wisdom of Solomon, 7.15-16.20, 14.24, 37.27-38.15, 38.1, 38.2, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
40. Philo of Alexandria, On The Life of Moses, 1.278 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
1.278. and spoke in prophetic strain as follows: "Balak has sent for me from Mesopotamia, having caused me to take a long journey from the east, that he might chastise the Hebrews by means of curses. But in what manner shall I be able to curse those who have not been cursed by God? For I shall behold them with my eyes from the loftiest mountains, and I shall see them with my mind; and I shall never be able to injure the people which shall dwell alone, not being numbered among the other nations, not in accordance with the inheritance of any particular places, or any apportionment of lands, but by reason of the peculiar nature of their remarkable customs, as they will never mingle with any other nation so as to depart from their national and ancestral ways.
41. New Testament, John, 5.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 46
5.14. Μετὰ ταῦτα εὑρίσκει αὐτὸν [ὁ] Ἰησοῦς ἐν τῷ ἱερῷ καὶ εἶπεν αὐτῷ Ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν σοί τι γένηται, 5.14. Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you."
42. New Testament, Luke, 7.21, 11.14, 13.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54
7.21. ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν. 11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 13.11. καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up.
43. New Testament, Mark, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54
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. 9.25. 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!"
44. New Testament, Acts, 15.7-15.11 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •purity, impurity, defilement, cleansing, moral •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 48, 62
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. 15.7. 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."
45. Tosefta, Avodah Zarah, 2.4, 4.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •purity (impurity), moral •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
46. Mishnah, Makkot, 6.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •purity (impurity), moral Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250
47. Plutarch, Mark Antony, 91.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
48. Plutarch, Demetrius, 23.4, 24.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
23.4. καίτοι τὸν ἀδελφὸν αὐτοῦ Φίλιππον αἰσθόμενός ποτε ὁ πατὴρ ἐν οἰκίᾳ καταλύοντα τρεῖς ἐχούσῃ νέας γυναῖκας, πρὸς ἐκεῖνον μὲν οὐδὲν ἐφθέγξατο, παρόντος δὲ ἐκείνου, τὸν σταθμοδότην μεταπεμψάμενος, οὗτος, εἶπεν, οὐκ ἐξάξεις μου τὸν υἱὸν ἐκ τῆς στενοχωρίας; 24.1. Δημήτριος δέ, τὴν Ἀθηνᾶν αὐτῷ προσῆκον, εἰ δι’ ἄλλο μηδέν, ὥς γε πρεσβυτέραν ἀδελφὴν αἰσχύνεσθαι (τοῦτο γὰρ ἐβούλετο λέγεσθαι), τοσαύτην ὕβριν εἰς παῖδας ἐλευθέρους καὶ γυναῖκας ἀστὰς κατεσκέδασε τῆς ἀκροπόλεως ὥστε δοκεῖν τότε μάλιστα καθαρεύειν τὸν τόπον, ὅτε Χρυσίδι καὶ Λαμίᾳ καὶ Δημοῖ καὶ Ἀντικύρᾳ, ταῖς πόρναις ἐκείναις, συνακολασταίνοι. 23.4. 24.1.
49. New Testament, Matthew, 4.24, 6.13, 9.32, 12.22, 17.15, 18.17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •impurity, moral •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44, 54
4.24. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
50. Mishnah, Hulin, 2.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
2.7. "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n", 2.7. "If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!",
51. Ps.-Philo, Biblical Antiquities, 3.10, 4.1, 7.4, 9.3-9.4, 9.7, 13.10, 19.12, 21.10, 23.12-23.13, 30.7, 32.17, 39.6-39.7, 49.3, 51.5-51.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 58
52. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
53. Tosefta, Bava Qamma, 10.15 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •purity (impurity), moral Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 251
10.15. "הגונב טלה מן הדיר והחזירו ואחר כך נגנב כל הדיר כולו אם הודיעו בו לבעלים פטור ואם לאו חייב. הגונב חבית מן המרתף והחזירה למרתף ואח\"כ נגנב כל המרתף כולו אם הודיעו בו לבעלים פטור ואם לאו חייב הטה את החבית ונטל ממנה רביעית ונשברה אינו משלם אלא רביעית הגביהה ונטל ממנה רביעית ונשברה או שהחמיצה משלם את הכל הגונב סלע מן הכיס והחזירה לכיס ואח\"כ נגנב כל הכיס כולו אם הודיע בה לבעלים פטור ואם לאו חייב אמר רבי יהודה בד\"א בזמן שהחזירה לצרורתה אבל נטלה מן הכיס והחזירה לצרור מצרור והחזירה לכיס הרי זה חייב. הגונב כיסו של חבירו והחזירו לו כשהוא ישן וניער והרי כיס בידו אם מכיר את שלו פטור ואם לאו חייב. הגונב סלע מחבירו בלא יודע והבליעה לו בחשבון יצא. לא תגנבו ע\"מ למיקט לא תגנבו על מנת לשלם תשלומי כפל ותשלומי ד' וה'.",
54. Josephus Flavius, Jewish War, 7.178-7.185 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 58
7.178. 3. Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness; 7.179. and the report is, that it had lasted ever since the times of Herod, and would probably have lasted much longer, had it not been cut down by those Jews who took possession of the place afterwards. 7.180. But still in that valley which encompasses the city on the north side there is a certain place called Baaras, which produces a root of the same name with itself; 7.181. its color is like to that of flame, and towards the evenings it sends out a certain ray like lightning. It is not easily taken by such as would do it, but recedes from their hands, nor will yield itself to be taken quietly, until either the urine of a woman, or her menstrual blood, be poured upon it; 7.182. nay, even then it is certain death to those that touch it, unless anyone take and hang the root itself down from his hand, and so carry it away. 7.183. It may also be taken another way, without danger, which is this: they dig a trench quite round about it, till the hidden part of the root be very small, 7.184. they then tie a dog to it, and when the dog tries hard to follow him that tied him, this root is easily plucked up, but the dog dies immediately, as if it were instead of the man that would take the plant away; nor after this need anyone be afraid of taking it into their hands. 7.185. Yet, after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them.
55. Josephus Flavius, Jewish Antiquities, 8.45-8.47 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 58
8.45. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed.
56. Mishnah, Avodah Zarah, 2.1-2.2, 5.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •purity (impurity), moral •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 250; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
2.1. "אֵין מַעֲמִידִין בְּהֵמָה בְּפֻנְדְּקָאוֹת שֶׁל גּוֹיִם, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָרְבִיעָה. וְלֹא תִתְיַחֵד אִשָּׁה עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת. וְלֹא יִתְיַחֵד אָדָם עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל שְׁפִיכַת דָּמִים. בַּת יִשְׂרָאֵל לֹא תְיַלֵּד אֶת הַנָּכְרִית, מִפְּנֵי שֶׁמְּיַלֶּדֶת בֵּן לַעֲבוֹדָה זָרָה. אֲבָל נָכְרִית מְיַלֶּדֶת בַּת יִשְׂרָאֵל. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל נָכְרִית, אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁל יִשְׂרְאֵלִית בִּרְשׁוּתָהּ: \n", 2.2. "מִתְרַפְּאִין מֵהֶן רִפּוּי מָמוֹן, אֲבָל לֹא רִפּוּי נְפָשׁוֹת. וְאֵין מִסְתַּפְּרִין מֵהֶן בְּכָל מָקוֹם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּרְשׁוּת הָרַבִּים מֻתָּר, אֲבָל לֹא בֵינוֹ לְבֵינוֹ: \n", 5.5. "הָיָה אוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן וְהִנִּיחַ לְגִינָה עַל הַשֻּׁלְחָן, וּלְגִינָה עַל הַדֻּלְבְּקִי, וְהִנִּיחוֹ וְיָצָא, מַה שֶּׁעַל הַשֻּׁלְחָן, אָסוּר. וּמַה שֶּׁעַל הַדֻּלְבְּקִי, מֻתָּר. וְאִם אָמַר לוֹ הֱוֵי מוֹזֵג וְשׁוֹתֶה, אַף שֶׁעַל הַדֻּלְבְּקִי אָסוּר. חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n", 2.1. "One should not place animals in inns of non-Jews, because they are suspected of bestiality. A woman should not be alone with them, because they are suspected of licentiousness; Nor should a man be alone with them, because they are suspected of shedding blood. A Jewish woman should not act as midwife to a non-Jewish woman, because she would be delivering a child for idolatry. But a non-Jewish woman may act as midwife to a Jewish woman. A Jewish woman should not suckle the child of a non-Jewish woman, But a non-Jewish woman may suckle the child of a Jewish woman in her premises.", 2.2. "We may allow them to heal us when the healing relates to money, but not personal healing; Nor should we have our hair cut by them in any place, this is the opinion of Rabbi Meir. But the Sages said: in a public place it is permitted, but not when the two persons are alone.", 5.5. "If [a Jew] was eating with [a non-Jew] at a table and set some flasks upon the table and others upon a side-table and leaving them there went out, what is upon the table is prohibited and what is upon the side-table is permitted. And should he have said to him, “mix [some of the wine with water] and drink,” even what is upon the side-table is prohibited. Opened casks are prohibited, and the closed ones are permitted [except when he was absent a length of time] sufficient for [the non-Jew] to open it, put a new stopper on and [the new stopper] to become dry.",
57. Athenaeus, The Learned Banquet, 9.405-9.406 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •impurity, moral Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
58. Anon., Sifre Deuteronomy, 344 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •purity (impurity), moral Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 251
59. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •purity (impurity), moral Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 251
60. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •purity (impurity), moral Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 251
61a. כולי עלמא לא פליגי כי פליגי בלחי וקוקרי:,מציאת חרש שוטה וכו' ר' יוסי אומר גזל גמור: אמר רב חסדא גזל גמור מדבריהם למאי נפקא מינה להוציאו בדיינין:,עני המנקף בראש הזית מה שתחתיו וכו': תנא אם ליקט ונתן ביד ה"ז גזל גמור,רב כהנא הוה קאזיל להוצל חזייה לההוא גברא דהוה שדי אופיי וקא נתרן תמרי אזל קא מנקיט ואכיל א"ל חזי מר דבידאי שדיתינהו א"ל מאתריה דר' יאשיה אתה קרי עליה (משלי י, כה) וצדיק יסוד עולם:,אין ממחין ביד עניי נכרים בלקט בשכחה ובפאה מפני דרכי שלום: ת"ר מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום:, big strongמתני׳ /strong /big משאלת אשה לחבירתה החשודה על השביעית נפה וכברה וריחים ותנור אבל לא תבור ולא תטחן עמה,אשת חבר משאלת לאשת עם הארץ נפה וכברה ובוררת וטוחנת ומרקדת עמה אבל משתטיל את המים לא תגע עמה לפי שאין מחזיקין ידי עוברי עבירה וכולן לא אמרו אלא מפני דרכי שלום,ומחזיקין ידי נכרים בשביעית אבל לא ידי ישראל ושואלין בשלומן מפני דרכי שלום:, big strongגמ׳ /strong /big מאי שנא רישא ומ"ש סיפא אמר אביי רוב עמי הארץ מעשרין הן,רבא אמר הכא בעם הארץ דר"מ וטומאה וטהרה דרבנן דתניא איזהו ע"ה כל שאינו אוכל חוליו בטהרה דברי ר"מ וחכ"א כל שאינו מעשר פירותיו,והא מדקתני סיפא משתטיל את המים לא תגע עמה מכלל דרישא לאו בטומאה וטהרה עסקינן,רישא וסיפא בטומאה וטהרה ורישא בטומאת חולין וסיפא בטומאת חלה,ורמינהו 61a. b everyone agrees /b that since they are receptacles that hold the fish or animal entering them, by right the trapped animals belong to the owner of the trap. b When they disagree, /b it is b with regard to a fishhook or /b other b traps [ i kokrei /i ] /b that merely catch the fish or animal but are not receptacles that hold it. In such cases, there is reason to say that the owner of the trap does not take possession of the trapped animal, and therefore another person who takes it is guilty only of robbery on account of the ways of peace.,§ The mishna teaches: Taking b a lost item /b found by b a deaf-mute, an imbecile, /b or a minor is considered robbery on account of the ways of peace. b Rabbi Yosei says: /b It is b full-fledged robbery. Rav Ḥisda says: /b Rabbi Yosei means that it is b full-fledged robbery by rabbinic law /b but not by Torah law. The Gemara asks: b What difference is there /b between full-fledged robbery by rabbinic law and robbery on account of the ways of peace? The Gemara answers: If it is full-fledged robbery by rabbinic law, the victim of robbery can b recover /b the property from the robber b by /b appealing to b judges, /b i.e., the court can expropriate it from him by force.,§ The mishna teaches that if b a poor person gleans /b olives b at the top of an olive tree /b and olives fall to the ground under the tree, then taking those olives b that are beneath it /b is considered robbery on account of the ways of peace. According to Rabbi Yosei, it is full-fledged robbery. A Sage b taught: If /b the poor person b gathered /b the olives b and placed /b them b in his hand /b before they fell to the ground, b this is full-fledged robbery, /b because the poor person had already acquired legal ownership of the olives when they were in his hand.,The Gemara relates that b Rav Kahana was /b once b walking to /b the city of b Huzal /b when b he saw a certain man who was throwing sticks /b at a palm tree b and dates were falling /b to the ground. Rav Kahana b went, gathered /b up some of the dates, b and ate /b them. That man b said to /b Rav Kahana: b See, Master, that I threw them /b down b with my hand, /b i.e., the dates were already in my hand, and therefore they are legally mine. Rav Kahana b said to him: You are from the place of Rabbi Yoshiya, /b who was a great Sage in the city of Huzal. For that reason, you are knowledgeable in i halakha /i . Rav Kahana b read /b the verse b about /b Rabbi Yoshiya: b “And a righteous man is the foundation of the world” /b (Proverbs 10:25). Even after his death, Rabbi Yoshiya left a foundation for the world, as his city continued to be a center of Torah study.,§ The mishna teaches: b One does not protest against poor gentiles /b who come to take b gleanings, forgotten /b sheaves, b and the produce in the corner of the field, which is given to the poor [ i pe’a /i ], /b although they are meant exclusively for the Jewish poor, b on account of the ways of peace. /b Similarly, b the Sages taught /b in a i baraita /i ( i Tosefta /i 5:4): b One sustains poor gentiles /b along b with poor Jews, and one visits sick gentiles /b along b with sick Jews, and one buries dead gentiles /b along b with dead Jews. /b All this is done b on account of the ways of peace, /b to foster peaceful relations between Jews and gentiles., strong MISHNA: /strong b A woman may lend /b utensils b to her friend who is suspect with regard to /b eating produce that grew in b the Sabbatical /b Year after the time that such produce must be removed from the house and may no longer be eaten. The utensils that she may lend her include: b A winnow, a sieve, a mill, and an oven. /b Lending her such utensils is not considered aiding in the commission of a transgression. b But she may not select /b the grain from the chaff b or grind /b wheat b with her, /b i.e., she may not actively assist her in the performance of a sin., b The wife of a i ḥaver /i , /b one who is devoted to the meticulous observance of mitzvot, especially the i halakhot /i of ritual purity, i teruma /i , and tithes, b may lend the wife of an i am ha’aretz /i , /b one who is not scrupulous in these areas, b a winnow and a sieve, and she may /b even b select, grind, and sift with her. But once /b the wife of the i am ha’aretz /i b pours water /b into the flour, thereby rendering it susceptible to ritual impurity, the wife of the i ḥaver /i b may not touch /b anything b with her, because one may not assist those who commit transgressions. And all of /b the allowances mentioned in the mishna b were stated only on account of the ways of peace. /b , b And one may assist gentiles /b who work the land b during the Sabbatical /b Year, b but /b one may b not /b assist b Jews /b who do this. Similarly, b one may extend greetings /b to gentiles b on account of the ways of peace. /b , strong GEMARA: /strong The Gemara asks with regard to the i halakhot /i taught in the mishna: b What is different /b in b the first clause /b of the mishna that teaches that a woman may not select and grind grain with a woman who is suspected of eating produce of the Sabbatical Year after it is forbidden, b and what is different /b in b the latter clause /b that teaches that it is permitted for the wife of a i ḥaver /i to assist the wife of an i am ha’aretz /i in her selecting and grinding? b Abaye said: Most i amei ha’aretz /i tithe /b their produce, and therefore there is no reason to render it prohibited to assist the wife of an i am ha’aretz /i in her work, as she is probably preparing a permitted food. Although there may be concern that the food was not tithed due to the minority of i amei ha’aretz /i who do not separate tithes, this concern is ignored on account of the ways of peace., b Rava said: Here /b the mishna speaks b about the i am ha’aretz /i /b as defined b by Rabbi Meir and /b the issue of b ritual impurity and purity by rabbinic law. /b It does not speak about the matter of separating i teruma /i and tithes. b As it is taught /b in a i baraita /i ( i Tosefta /i , i Avoda Zara /i 3:10): b Who is an i am ha’aretz /i ? Anyone who does not eat his non-sacred produce in /b a state of b ritual purity; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b An i am ha’aretz /i is b anyone who does not tithe his produce. /b Since the mishna is referring to the type of i am ha’aretz /i about whom there is an assumption that he tithes his produce but does not eat his non-sacred produce in a state of ritual purity, and in light of the fact that eating non-sacred produce in a state of ritual purity is stipulated by rabbinic law, on account of the ways of peace, the Sages did not prohibit the wife of a i ḥaver /i from assisting the wife of an i am ha’aretz /i .,The Gemara raises an objection: b But from /b the fact b that the latter clause /b of the mishna b teaches: Once /b the wife of the i am ha’aretz /i b pours water /b into the flour, the wife of the i ḥaver /i b may not touch /b anything b with her /b because the water has rendered the dough susceptible to ritual impurity, b it may be inferred that /b in b the first clause /b in the mishna b we are not dealing with /b concern about the i halakhot /i of b impurity and purity. /b Rather, the concern pertains to tithes.,The Gemara answers: Both in b the first clause and /b in b the latter clause /b the concern relates to b impurity and purity. /b The difference is that in b the first clause, /b even if the grain was already rendered susceptible to impurity, the concern is only b about impurity of non-sacred produce. /b Rendering non-sacred produce impure is not prohibited by Torah law; it is a matter about which i ḥaverim /i were meticulous. b But /b in b the latter clause, /b the concern is b the impurity of i ḥalla /i , /b the portion that must be separated from the dough and given to a priest. It is at the time that water is added to the flour that the obligation to separate i ḥalla /i from the dough takes effect. Due to the i ḥalla /i that will be separated from the dough, it is prohibited by Torah law for one to render the dough impure., b And /b the Gemara b raises a contradiction /b from another i baraita /i ( i Tosefta /i , i Demai /i 4:29):
61. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •moral impurity Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 229
31a. גידפי דמיפרמי,והא בעי כסוי וכי תימא דמכסו ליה והאמר רבי זירא אמר רב השוחט צריך שיתן עפר למטה ועפר למעלה שנאמר (ויקרא יז, יג) וכסהו בעפר עפר לא נאמר אלא בעפר מלמד שהשוחט צריך שיתן עפר למטה ועפר למעלה,דמזמין ליה לעפר דכולה פתקא:,היה שוחט והתיז [וכו']: אמר רבי זירא מלא צואר וחוץ לצואר,איבעיא להו מלא צואר וחוץ לצואר כמלא צואר דהוו לה תרי צוארי או דלמא מלא צואר וחוץ לצואר משהו,תא שמע היה שוחט והתיז שני ראשין בבת אחת אם יש לסכין מלא צואר אחד כשר מאי מלא צואר אחד אילימא מלא צואר אחד ותו לא השתא בבהמה אחת בעינן מלא צואר וחוץ לצואר בשתי בהמות סגי להו כמלא צואר אחד אלא פשיטא מלא צואר חוץ לשני צוארין,ש"מ מלא צואר חוץ לצואר ש"מ:,בד"א בזמן שהוליך ולא הביא וכו': אמר רב מנשה באיזמל שאין לו קרנים,אמר ליה רב אחא בריה דרב אויא לרב מנשה מחטא מאי אמר ליה מחטא מבזע בזע,מחטא דאושכפי מאי אמר ליה תנינא אפילו כל שהוא מאי לאו מחטא דאושכפי לא איזמל איזמל בהדיא קתני לה פרושי קא מפרש מאי כל שהו איזמל,ה"נ מסתברא דאי ס"ד מחטא דאושכפי השתא מחטא דאושכפי שריא איזמל מיבעיא איזמל אצטריכא ליה ס"ד אמינא ליגזר איזמל שאין לו קרנים אטו איזמל שיש לו קרנים קא משמע לן:, big strongמתני׳ /strong /big נפלה סכין ושחטה אע"פ ששחטה כדרכה פסולה שנאמר (דברים כז, ז) וזבחת ואכלת מה שאתה זובח אתה אוכל:, big strongגמ׳ /strong /big טעמא דנפלה הא הפילה הוא כשרה ואע"ג דלא מיכוין,מאן תנא דלא בעינן כוונה לשחיטה אמר רבא ר' נתן היא דתני אושעיא זעירא דמן חבריא זרק סכין לנועצה בכותל והלכה ושחטה כדרכה ר' נתן מכשיר וחכמים פוסלים הוא תני לה והוא אמר לה הלכה כר' נתן,והא אמרה רבא חדא זימנא דתנן וכולן ששחטו ואחרים רואין אותן שחיטתן כשרה ואמרינן מאן תנא דלא בעי כוונה לשחיטה ואמר רבא רבי נתן היא,צריכא דאי אשמועינן התם משום דקא מיכוין לשום חתיכה בעולם אבל הכא דלא קא מיכוין אימא לא,ואי אשמעינן הכא משום דקאתי מכח בן דעת אבל התם דלא קאתי מכח בן דעת אימא לא צריכא:,אתמר נדה שנאנסה וטבלה אמר רב יהודה אמר רב טהורה לביתה ואסורה לאכול בתרומה ור' יוחנן אמר אף לביתה לא טהרה,א"ל רבא לר"נ לרב דאמר טהורה לביתה ואסורה לאכול בתרומה עון כרת הותרה איסור מיתה מיבעיא,אמר ליה בעלה חולין הוא וחולין לא בעי כוונה ומנא תימרא דתנן גל שנתלש ובו ארבעים סאה ונפל על האדם ועל הכלים טהורין מאי לאו אדם דומיא דכלים מה כלים דלא מיכווני אף אדם נמי לא בעי כוונה,ממאי דלמא ביושב ומצפה עסקינן אימתי יתלש הגל 31a. b that the feathers /b at the front of the neck were b unraveled /b by the arrow, a clear indication that slaughter was performed from the front of the neck.,The Gemara notes another difficulty encountered in the slaughter of a flying bird with an arrow. b But doesn’t /b the bird’s blood b require covering /b with earth? b And if you would say that /b Rabbi Yona bar Taḥlifa b covers /b the blood, b but doesn’t Rabbi Zeira say /b that b Rav says: /b In fulfilling the mitzva of covering the blood, b one who slaughters /b an undomesticated animal or bird b must place earth beneath /b the blood b and earth above /b it, b as it is stated: /b “He shall spill its blood, b and cover it in earth” /b (Leviticus 17:13). b It is not stated: /b Cover it with b earth, but rather “in earth /b .” This b teaches that one who slaughters must place earth beneath /b the blood b and earth above /b the blood, so that the blood will be within the earth.,The Gemara answers b that /b Rabbi Yona bar Taḥlifa would b designate for himself /b the b earth of the entire valley [ i patka /i ] /b before shooting the arrow. That earth would serve as the layer of earth beneath the blood and he would proceed to cover the blood with another layer of earth.,§ The mishna teaches: In a case where b one was /b in the process of b slaughtering /b the animal in the standard manner b and he decapitated /b the animal in one motion, if the length of the knife is equivalent to the breadth of the animal’s entire neck, the slaughter is valid. b Rabbi Zeira says: /b The knife must be equivalent to b the /b breadth of the animal’s b entire neck and /b extend b beyond the neck. /b , b A dilemma was raised before /b the Sages: Did Rabbi Zeira mean: Equivalent to the breadth of the animal’s b entire neck and /b extend b beyond the neck /b by an amount equivalent to the breadth of the b entire neck, /b in which case the length of the knife b would /b equal the breadth of b two necks? Or perhaps /b he meant: Equivalent to the breadth of the b entire neck and beyond the neck /b by b any amount? /b ,The Gemara suggests: b Come /b and b hear /b proof to resolve the dilemma from the continuation of the mishna: If b one was /b in the process of b slaughtering /b two animals simultaneously, b and he decapitated two heads in one /b motion, b if /b the length b of the knife /b is equivalent to the breadth of b an entire neck /b of b one /b of the animals the slaughter is b valid. /b The Gemara asks: b What /b is the meaning of the phrase: The breadth of b an entire neck /b of b one /b of the animals? b If we say /b that it means the breadth of b one entire neck and nothing more, /b that is difficult. b Now, /b for the slaughter b of one animal, we require /b that the knife be equivalent to the breadth of the animal’s b entire neck and /b extend b beyond the neck; /b for the slaughter b of two animals, /b is it possible that a knife whose length is equivalent to the breadth of b one /b animal’s b entire neck would be sufficient? Rather, /b it is b obvious /b that it means that the length of the knife must be equivalent to the breadth of b one entire neck beyond the /b breadth of b two necks. /b ,The Gemara suggests: b Learn from /b the mishna that Rabbi Zeira means that the length of the knife must be equivalent to the breadth of the animal’s entire neck and extend b beyond the neck /b by the breadth of the b entire neck. /b The Gemara concludes: Indeed, b learn from it /b that this was Rabbi Zeira’s intent.,§ The mishna continues: b In what /b case b is this statement said? /b It is b when one drew /b the knife b back and did not draw /b it b forth, /b or drew it forth and did not draw it back. But if he drew it back and forth, even if the knife was of any length, even if he slaughtered with a scalpel, the slaughter is valid. b Rav Menashe said: /b This is the i halakha /i b in /b the case of b a scalpel that does not have protrusions /b from the sides. If there are protrusions, since the scalpel is short, there is concern that the corners may perforate the i simanim /i or enter between the i simanim /i and invalidate the slaughter., b Rav Aḥa, son of Rav Avya, said to Rav Menashe: What /b is the i halakha /i with regard to slaughter with b a needle? /b Rav Menashe b said to him: A needle pierces /b the i simanim /i , as it perforates the neck instead of cutting it.,Rav Aḥa then asked Rav Menashe: b What is /b the i halakha /i with regard to slaughtering with b a cobbler’s needle, /b which is flat and has sharp sides? Rav Menashe b said to him: We /b already b learn /b in the mishna: b Even /b if the knife was of b any length, /b the slaughter is valid. b What, is it not /b referring to slaughter with b a cobbler’s needle? /b The Gemara responds: b No. /b The reference is to slaughtering with b a scalpel, /b which is larger than a cobbler’s needle. The Gemara objects: The i tanna /i b teaches /b the case of b a scalpel explicitly /b in the mishna. Therefore, the phrase in the mishna: A knife of any length, must be referring to an item smaller than a scalpel. The Gemara explains: The subsequent mention of the scalpel b is explaining /b the phrase: Even if the knife was of any length. b What is /b the knife of b any length /b with which slaughter is valid? It is b a scalpel. /b , b This too stands to reason, as, if it enters your mind /b that the phrase: A knife of any length, is referring to b a cobbler’s needle, now /b that it is b permitted /b to slaughter with b a cobbler’s needle, is /b it b necessary /b for the i tanna /i to teach that it is permitted to slaughter with b a scalpel, /b which is larger than a cobbler’s needle? The Gemara rejects that reasoning: It b is necessary /b for the mishna to teach both the case of a cobbler’s needle and the case of b a scalpel, /b as it could b enter your mind to say /b that it is prohibited to slaughter with a scalpel even though it is permitted to slaughter with a cobbler’s needle. The reasoning for this distinction would be: b Let /b the Sages b issue a decree /b prohibiting the use of b a scalpel with no protrusions due to /b the prohibition against using b a scalpel with protrusions. /b Therefore, the i tanna /i b teaches us /b that there is no decree and it is permitted to slaughter with a scalpel that has no protrusions., strong MISHNA: /strong If b a knife fell and slaughtered /b an animal, b although /b the knife b slaughtered /b the animal b in the standard manner, /b the slaughter is b not valid, as it is stated: “And you shall slaughter…and you shall eat” /b (Deuteronomy 27:7), from which it is derived: b That which you slaughter you may eat, /b and that which was slaughtered on its own, you may not eat., strong GEMARA: /strong The mishna teaches that if a knife fell and slaughtered an animal the slaughter is not valid. The Gemara notes: b The reason /b the slaughter is not valid is b that /b the knife b fell. But /b by inference, if b one dropped /b the knife the slaughter is b valid, and /b that is the i halakha /i b even though /b when dropping the knife he b did not intend /b to slaughter the animal.,The Gemara asks: b Who is the i tanna /i /b who holds b that we do not require intent for slaughter? Rava said: /b It b is Rabbi Natan, as Oshaya, the youngest of the company /b of Sages, b taught /b a i baraita /i : If b one threw a knife to embed it in the wall and /b in the course of its flight the knife b went and slaughtered /b an animal b in its /b proper b manner, Rabbi Natan deems /b the slaughter b valid and the Rabbis deem /b the slaughter b not valid. /b Oshaya b teaches /b the i baraita /i b and he says /b about b it: /b The b i halakha /i /b is b in accordance with /b the opinion of b Rabbi Natan /b that there is no need for intent to perform a valid act of slaughter.,The Gemara asks: b But didn’t Rava /b already b say it one time /b that the mishna is in accordance with the opinion of Rabbi Natan? b As we learned /b in a mishna (2a): b And /b with regard to b any of them, /b a deaf-mute, an imbecile, or a minor, b who slaughtered /b an animal b and others see /b and supervise b them, their slaughter is valid /b even though they are incapable of intent. b And we said: Who is the i tanna /i /b who holds b that we do not require intent for slaughter? And Rava said: /b It b is Rabbi Natan. /b ,The Gemara answers: Both statements b are necessary. As had /b Rava b taught us /b his statement b there /b with regard to a deaf-mute, an imbecile, and a minor, one would have thought that the slaughter is valid b due to /b the fact b that /b although the individual lacks intent to slaughter the animal, b he intends /b his action b for the sake of cutting in general. But here, /b with regard to throwing a knife at the wall, b where he does not intend /b to cut at all, b say no, /b the slaughter is not valid., b And had /b Rava b taught us /b his statement b here /b with regard to throwing the knife, one would have thought that the slaughter is valid is b due to /b the fact b that /b it b comes due to /b the action b of a mentally competent person. But there, /b with regard to slaughter by a deaf-mute, an imbecile, or a minor, b where /b the slaughter b does not come due to /b the action b of a mentally competent person, say /b that the slaughter is b not /b valid. Therefore, it is b necessary /b for Rava to teach both cases.,§ The mishna is now cited as proof in an amoraic dispute. b It was stated: /b With regard to b a menstruating woman who, /b after the menstrual flow ended, b was compelled /b against her will b and immersed /b in a ritual bath, b Rav Yehuda says /b that b Rav says: She is ritually pure vis-à-vis her house, /b i.e., it is permitted for her to engage in intercourse with her husband, b but it is prohibited for her to partake of i teruma /i /b because the immersion is not considered valid for that purpose. b And Rabbi Yoḥa says: She was not purified even vis-à-vis her house. /b , b Rava said to Rav Naḥman: According to /b the opinion of b Rav, who says /b that b she is ritually pure vis-à-vis her house but it is prohibited for her to partake of i teruma /i , /b it is difficult. With regard to b a transgression /b punishable b by i karet /i , /b i.e., intercourse with a menstruating woman, b she was rendered permitted /b by immersion against her will; with regard to partaking of i teruma /i , b a prohibition /b punishable by b death /b at the hand of Heaven, which is a lesser punishment, b is /b it b necessary /b to say that it is permitted for her through immersion against her will? Why then does Rav deem it prohibited for her to partake of i teruma /i ?,Rav Naḥman b said to him: /b The halakhic status of b her husband is non-sacred, and non-sacred /b items b do not require intent /b for purification. b And from where do you say /b so? It is b as we learned /b in a mishna ( i Mikvaot /i 5:6): In the case of b a wave that was detached /b from the sea, b and in it /b were b forty i se’a /i /b of water, b and /b that wave b fell on /b an impure b person or on /b impure b vessels, they are ritually pure. What, is it not /b that b a person /b is b similar to vessels? Just as vessels do not intend /b to be purified and they are purified by the wave, b so too, a person does not require intent /b in order to be purified.,The Gemara rejects that proof: b From where /b is there proof that this is the meaning of the mishna? b Perhaps we are dealing with /b the case of one who b sits /b near the water b and waits /b to determine b when the wave will be detached, /b which is tantamount to having intent to immerse,
62. Anon., Letter of Aristeas, 139  Tagged with subjects: •purity, impurity, defilement, cleansing, defilement by association (moral) Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
139. 'Now our Lawgiver being a wise man and specially endowed by God to understand all things, took a comprehensive view of each particular detail, and fenced us round with impregnable ramparts and walls of iron, that we might not mingle at all with any of the other nations, but remain pure in body and soul, free from all vain imaginations, worshiping the one Almighty God above the whole
63. Babylonian Talmud, Avodah Zarah, None  Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 251
38a. אלא מדרבנן וקרא אסמכתא בעלמא,אמר רב שמואל בר רב יצחק אמר רב כל הנאכל כמות שהוא חי אין בו משום בישולי עובדי כוכבים בסורא מתנו הכי בפומבדיתא מתנו הכי אמר רב שמואל בר רב יצחק אמר רב כל שאינו נאכל על שולחן מלכים ללפת בו את הפת אין בו משום בישולי עובדי כוכבים,מאי בינייהו איכא בינייהו דגים קטנים וארדי ודייסא,אמר רב אסי אמר רב דגים קטנים מלוחים אין בהן משום בישולי עובדי כוכבים אמר רב יוסף אם צלאן עובד כוכבים סומך ישראל עליהם משום עירובי תבשילין ואי עבדינהו עובד כוכבים כסא דהרסנא אסור,פשיטא מהו דתימא הרסנא עיקר קמ"ל קימחא עיקר,אמר רב ברונא אמר רב עובד כוכבים שהצית את האור באגם כל החגבים שבאגם אסורין ה"ד אילימא דלא ידע הי טהור והי טמא מאי איריא עובד כוכבים אפילו ישראל נמי אלא משום בישולי עובדי כוכבים,כי האי גוונא מי אסיר והאמר רב חנן בר אמי א"ר פדת א"ר יוחנן האי עובד כוכבים דחריך רישא שרי למיכל מיניה אפילו מריש אוניה אלמא לעבורי שער קמיכוין ה"נ לגלויי אגמא קא מיכוין,לעולם דלא ידע הי טהור והי טמא ומעשה שהיה בעובד כוכבים היה,גופא אמר רבה בר בר חנה א"ר יוחנן האי עובד כוכבים דחריך רישא שרי למיכל מיניה אפילו מריש אוניה אמר רבינא הלכך האי עובד כוכבים דשדא סיכתא לאתונא וקבר בה ישראל קרא מעיקרא שפיר דמי פשיטא מהו דתימא לבשולי מנא קא מיכוין קמ"ל לשרורי מנא קא מיכוין,אמר רב יהודה אמר שמואל הניח ישראל בשר על גבי גחלים ובא עובד כוכבים והפך בו מותר היכי דמי אילימא דאי לא הפך ביה הוה בשיל פשיטא אלא לאו דאי לא הפך לא הוה בשיל אמאי מותר בישולי של עובדי כוכבים נינהו,לא צריכא דאי לא הפך הוה בשיל בתרתי שעי והשתא קא בשיל בחדא שעתא מהו דתימא קרובי בישולא מילתא היא קמ"ל,והאמר ר' אסי א"ר יוחנן כל שהוא כמאכל בן דרוסאי אין בו משום בישולי עובדי כוכבים הא אינו כמאכל בן דרוסאי יש בו משום בשולי עובדי כוכבים,התם כגון דאותביה בסילתא ושקליה עובד כוכבים ואותביה בתנורא,תניא נמי הכי מניח ישראל בשר על גבי גחלים ובא עובד כוכבים ומהפך בו עד שיבא ישראל מבית הכנסת או מבית המדרש ואינו חושש שופתת אשה קדירה על גבי כירה ובאת עובדת כוכבים 38a. b Rather, /b the cooking of gentiles is prohibited b by rabbinic law, and the verse /b is cited as b a mere support. /b ,The Gemara discusses the particulars of the prohibition against eating the cooking of gentiles. b Rav Shmuel bar Rav Yitzḥak says /b that b Rav says: Any /b item b that is eaten as it is, /b i.e., b raw, is not subject to /b the prohibition against eating b the cooking of gentiles. /b The Gemara remarks: b In /b the study hall in b Sura, they taught it this /b way. b In Pumbedita, they taught it like this: Rav Shmuel bar Rav Yitzḥak says /b that b Rav says: Any /b item b that is not eaten together with bread on the table of kings is not subject to /b the prohibition against eating b the cooking of gentiles. /b In other words, foods that are not eaten by distinguished individuals are not subject to this prohibition.,The Gemara asks: b What /b is the practical difference b between /b these two opinions? The practical difference b between them /b is with regard to b small fish, mushrooms, and porridge. /b These foods are not eaten raw, but they are not eaten by distinguished individuals. Consequently, these foods are prohibited according to the version taught in Sura, but permitted according to the version taught in Pumbedita., b Rav Asi says /b that b Rav says: Small, salted fish are not subject to /b the prohibition of b the cooking of gentiles, /b because they can be eaten raw. b Rav Yosef says: If a gentile roasted /b these fish, b a Jew may rely upon them for /b use in the mitzva of b a joining of cooked foods, /b which must be prepared in order to permit cooking for Shabbat on a Festival that occurs on a Friday. b And if a gentile made them /b into b i kasa deharsena /i , /b a dish of fish fried in oil and flour, the dish is b prohibited. /b In this case, since the flour had not been edible, it is considered the cooked food of a gentile.,The Gemara asks: Isn’t that b obvious? /b What reason would there be to think that i kasa deharsena /i prepared by a gentile is permitted? The Gemara answers: This is taught b lest you say /b that the b salted fish, /b which one is permitted to eat even if cooked by gentiles, is the b essential /b component. Therefore, Rav Yosef b teaches us /b that b the flour /b is the b essential /b component, and the dish is therefore considered the cooked food of a gentile., b Rav Beruna says /b that b Rav says: /b In the case of b a gentile who ignited a fire in the meadow, all the locusts that /b were burned b in the meadow are prohibited. /b The Gemara asks: b What are the circumstances /b of this case? b If we say /b that the reason they are prohibited is b that one no /b longer b knows which are kosher and which are non-kosher /b as a result of their burning, b why /b does Rav Beruna b specifically /b discuss a case involving b a gentile? Even /b if b a Jew /b burned the meadow, they would b also /b be prohibited for the same reason. b Rather, /b this is referring to a case where all the locusts were kosher, and the prohibition is b due to the cooking of gentiles, /b as the locusts were effectively cooked by a gentile.,The Gemara raises an objection: b Does anyone /b actually b prohibit /b the cooking of gentiles in b a case like this? But doesn’t Rav Ḥa bar Ami say /b that b Rabbi Pedat says /b that b Rabbi Yoḥa says: /b With regard to b this gentile who singed the head /b of an animal, b it is permitted to eat /b part b of it, even from the tip of the ear, /b which is fully cooked? The Gemara remarks: b Evidently, /b this is permitted because the gentile merely b intends to remove the hair /b and not to cook the ears. b Here, too, /b it ought to be permitted because he merely b intends to clear the meadow, /b not to cook the locusts.,The Gemara answers: b Actually, /b this is referring to a case where there is a mixture of different types of locusts, and they are prohibited because one does b not know which are kosher and which are non-kosher. And /b the reason Rav Beruna specified that the case involved a gentile is because b the incident that occurred /b happened to have b occurred with /b the involvement of b a gentile. /b ,§ The Gemara addresses b the /b matter b itself: Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b With regard to b this gentile who singed the head /b of an animal, it is b permitted to eat /b part b of it, even from the tip of the ear, /b which is fully cooked. b Ravina said: Therefore, /b with regard to b this gentile who threw /b a moist b peg into the oven /b in order to dry it out and harden it, b and a Jew had /b already b inserted a gourd /b in the oven b from the outset, /b the gourd is b permitted, /b even though it was in effect cooked by a gentile. The reason is that the gentile had no intention to cook the vegetable. The Gemara asks: Isn’t that b obvious? /b The Gemara answers: It was necessary to teach this, b lest you say /b that the gentile b intends to cook the vessel, /b i.e., the peg, by softening it. Therefore Ravina b teaches us /b that b he intends /b only b to harden the vessel. /b ,§ The Gemara continues the discussion with regard to the cooking of gentiles by examining the i halakha /i of meat cooked by both a gentile and a Jew. b Rav Yehuda says /b that b Shmuel says: /b If b a Jew placed meat upon /b flaming b coals and a gentile came and turned /b the meat b over, /b the meat is b permitted. /b The Gemara asks: b What are the circumstances /b of this case? b If we say that /b it is a case where b if /b the gentile b had not turned over /b the meat b it would have cooked /b anyway, it is b obvious /b that the meat is permitted, as the gentile’s actions did not actually alter the food. The Gemara suggests: b Rather, is it not /b a case b where, if /b the gentile b had not turned it over, it would not have cooked? /b But if so, b why is it permitted? /b In such a case, the meat b is /b certainly considered to be b the cooking of gentiles /b and ought to be prohibited.,The Gemara explains: b No, /b it is b necessary /b to teach this i halakha /i with regard to a case b where if /b the gentile b had not turned over /b the meat, b it would have cooked in two hours, and now /b that he did turn it over, b it will cook in /b only b one hour. Lest you say /b that b hastening the cooking /b process b is /b a significant b matter, /b and therefore food whose preparation is expedited by a gentile is prohibited, Ravina b teaches us /b otherwise.,The Gemara asks: b But doesn’t Rabbi Asi say /b that b Rabbi Yoḥa says: Any /b item b that /b has been cooked b like the food of ben Derosai, /b i.e., partially cooked so that it is just about edible, b is not subject to /b the prohibition of b the cooking of gentiles? Consequently, /b if b it is not /b cooked b like the food of ben Derosai, it is subject to /b the prohibition of b the cooking of gentiles. /b Accordingly, meat whose cooking was expedited by a gentile ought to be prohibited, as this ruling includes cases where it had not been cooked like the food of ben Derosai at the time of the gentile’s intervention.,The Gemara answers: b There, /b Rabbi Asi was referring to a case b where /b the Jew b had placed /b the meat that was not yet cooked like the food of ben Derosai b in a basket /b where it would not have cooked at all, b and a gentile took it and placed it in the oven. /b Rabbi Asi was teaching that in such a case, when the current cooking process has yet to begin, the meat is prohibited if it had not already been cooked like the food of ben Derosai. By contrast, in the case addressed by Rabbi Yehuda, the meat was already cooking and the gentile’s actions hastened the process, but did not initiate it. In other words, the issue of cooked food like the food of ben Derosai is relevant only if the gentile takes a dish that is not being cooked at present.,The Gemara adds: b This is also taught /b in a i baraita /i : b A Jew may place meat on /b hot b coals and /b let b a gentile come and turn it over /b as necessary b until the Jew comes /b back b from the synagogue or from the study hall, and /b the Jew need b not be concerned /b for the prohibition of eating cooking of gentiles. Similarly, a Jewish b woman may set a pot upon the stove and /b let b a gentile woman come /b
65. Epigraphy, Lsam, 20  Tagged with subjects: •impurity, moral Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 235
66. Epigraphy, Lscg, None  Tagged with subjects: •nan Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
67. Ezekiel, Hosea, 9.3-9.4  Tagged with subjects: •moral impurity Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 188
68. Epigraphy, Seg, 42.785  Tagged with subjects: •impurity, moral Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 274
70. I-Ii, 4Q544, 2.2-2.6, 3.1-3.2  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55
71. I-Ii, 11Q5, 19.14-19.17  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44
72. I-Ii, 4Q510, 0  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 45
73. I-Ii, 4Q444, None  Tagged with subjects: •nan Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 44
74. I-Ii, Damascus Document), 16.4-16.5  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 45
75. I-Ii, 11Q11/11Qappsa, 4.4-4.8  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 45
76. Ezekiel, Lamentations, 1.9  Tagged with subjects: •moral impurity Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 188
77. Anon., Apocalypse of Abraham, 14.5-14.8  Tagged with subjects: •impurity, moral Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 55