|1. Septuagint, Tobit, 1.9, 4.12-4.13, 5.11-5.13, 6.11-6.13, 6.16, 7.10 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • intermarriage, Jews and • intermarriage, in post-biblical texts
Found in books: Gruen (2011) 284; Gruen (2020) 126, 137, 138
|1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. |
4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine.
5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name." 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives." 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock.
6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance." 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber.
6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke.
7.10. for it is your right to take my child. But let me explain the true situation to you.''. None
|2. Hebrew Bible, Deuteronomy, 7.1-7.6, 22.28-22.29, 23.4-23.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • gentiles, and intermarriage • intermarriage • intermarriage, Jews and • intermarriage, biblical figures • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned • intermarriage, in Philo • intermarriage, the Deuteronomist on • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite men • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women • sex, intermarriage
Found in books: Cohen (2010) 375, 378, 382; Feder (2022) 195; Gruen (2011) 280, 281, 282; Gruen (2020) 114, 117, 159; Kaplan (2015) 117; Roskovec and Hušek (2021) 148, 149; Salvesen et al (2020) 602
7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃
7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃
22.28. כִּי־יִמְצָא אִישׁ נער נַעֲרָה בְתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ וְנִמְצָאוּ׃ 22.29. וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הנער הַנַּעֲרָה חֲמִשִּׁים כָּסֶף וְלוֹ־תִהְיֶה לְאִשָּׁה תַּחַת אֲשֶׁר עִנָּהּ לֹא־יוּכַל שַׁלְּחָה כָּל־יָמָיו׃
23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 23.5. עַל־דְּבַר אֲשֶׁר לֹא־קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת־בִּלְעָם בֶּן־בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ׃ 23.6. וְלֹא־אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל־בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת־הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 23.9. בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃''. None
|7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them; 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly. 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire. 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth. |
22.28. If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found; 22.29. then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days.
23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever; 23.5. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Aram-naharaim, to curse thee. 23.6. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee. 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 23.9. The children of the third generation that are born unto them may enter into the assembly of the LORD.''. None
|3. Hebrew Bible, Exodus, 2.16-2.22, 12.38, 34.11-34.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • gentiles, and intermarriage • intermarriage • intermarriage, Jews and • intermarriage, biblical figures • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, in Philo • intermarriage, the Deuteronomist on • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010) 375; Gruen (2011) 280, 287; Gruen (2020) 114, 116, 155, 159; Salvesen et al (2020) 354
2.16. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃ 2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃ 2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃ 2.19. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃' '2.21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃ 2.22. וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה׃
12.38. וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃
34.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 34.12. הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 34.13. כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃ 34.14. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 34.15. פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 34.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃''. None
|2.16. Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock. 2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. 2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’ 2.19. And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’ 2.20. And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’ 2.21. And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter. 2.22. And she bore a son, and he called his name Gershom; for he said: ‘I have been a stranger in a strange land.’ |
12.38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
34.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 34.12. Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee. 34.13. But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim. 34.14. For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God; 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; 34.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods.''. None
|4. Hebrew Bible, Genesis, 16.1-16.3, 24.3-24.4, 24.37, 25.1, 26.34-26.35, 36.2, 41.45, 41.50-41.52, 46.20, 49.5-49.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • gentiles, and intermarriage • intermarriage • intermarriage, Israelites and Shechemites • intermarriage, Jews and • intermarriage, biblical figures • intermarriage, in post-biblical texts
Found in books: Gruen (2011) 280, 282, 283, 285, 287; Gruen (2020) 113, 116, 118, 124, 127; Salvesen et al (2020) 101, 354
16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃
24.3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃
24.3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 24.4. וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃ 24.4. כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃
24.37. וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃
25.1. הַשָּׂדֶה אֲשֶׁר־קָנָה אַבְרָהָם מֵאֵת בְּנֵי־חֵת שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ׃
25.1. וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה׃
26.34. וַיְהִי עֵשָׂו בֶּן־אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת־יְהוּדִית בַּת־בְּאֵרִי הַחִתִּי וְאֶת־בָּשְׂמַת בַּת־אֵילֹן הַחִתִּי׃ 26.35. וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה׃
36.2. אֵלֶּה בְנֵי־שֵׂעִיר הַחֹרִי יֹשְׁבֵי הָאָרֶץ לוֹטָן וְשׁוֹבָל וְצִבְעוֹן וַעֲנָה׃
36.2. עֵשָׂו לָקַח אֶת־נָשָׁיו מִבְּנוֹת כְּנָעַן אֶת־עָדָה בַּת־אֵילוֹן הַחִתִּי וְאֶת־אָהֳלִיבָמָה בַּת־עֲנָה בַּת־צִבְעוֹן הַחִוִּי׃
41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃' '41.51. וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃ 41.52. וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃
49.5. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.6. בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ 49.7. אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל׃''. None
|16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai. 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife. |
24.3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell. 24.4. But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’
24.37. And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell.
25.1. And Abraham took another wife, and her name was Keturah.
26.34. And when Esau was forty years old, he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. 26.35. And they were a bitterness of spirit unto Isaac and to Rebekah.
36.2. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite,
41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—
41.50. And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him. 41.51. And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’ 41.52. And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’
46.20. And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.
49.5. Simeon and Levi are brethren; Weapons of violence their kinship. 49.6. Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen. 49.7. Cursed be their anger, for it was fierce, And their wrath, for it was cruel; I will divide them in Jacob, And scatter them in Israel' '. None
|5. Hebrew Bible, Leviticus, 18.27-18.28, 24.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gentiles, and intermarriage • intermarriage • intermarriage, biblical figures • sexuality, intermarriage
Found in books: Fonrobert and Jaffee (2007) 251; Gruen (2020) 117; Kaplan (2015) 117, 118; Salvesen et al (2020) 354
18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.28. וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃' '. None
|18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled— 18.28. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you. |
24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.''. None
|6. Hebrew Bible, Numbers, 12.1-12.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • intermarriage, Jews and • intermarriage, biblical figures
Found in books: Gruen (2011) 287; Gruen (2020) 116
12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃
12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 12.2. וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃ 12.3. וְהָאִישׁ מֹשֶׁה ענו עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.4. וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃''. None
|12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. 12.2. And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.— 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.— 12.4. And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out. 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth. 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream. 12.7. My servant Moses is not so; he is trusted in all My house; 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’''. None|
|7. Hebrew Bible, 1 Kings, 3.1, 11.1-11.11, 14.21, 16.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Samson, intermarriage • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • gentiles, and intermarriage • intermarriage, Jews and • intermarriage, Samson • intermarriage, biblical figures • intermarriage, denounced in Ezra-Nehemiah • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned • intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray • intermarriage, exegetical ways of removal of the sin of • intermarriage, the Deuteronomist on • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010) 374, 375, 376, 377, 379, 381; Gruen (2011) 287; Gruen (2020) 115, 117, 123
3.1. וַיִּיטַב הַדָּבָר בְּעֵינֵי אֲדֹנָי כִּי שָׁאַל שְׁלֹמֹה אֶת־הַדָּבָר הַזֶּה׃
3.1. וַיִּתְחַתֵּן שְׁלֹמֹה אֶת־פַּרְעֹה מֶלֶךְ מִצְרָיִם וַיִּקַּח אֶת־בַּת־פַּרְעֹה וַיְבִיאֶהָ אֶל־עִיר דָּוִד עַד כַּלֹּתוֹ לִבְנוֹת אֶת־בֵּיתוֹ וְאֶת־בֵּית יְהוָה וְאֶת־חוֹמַת יְרוּשָׁלִַם סָבִיב׃
11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃
11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.6. וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃' '
11.11. וַיֹּאמֶר יְהוָה לִשְׁלֹמֹה יַעַן אֲשֶׁר הָיְתָה־זֹּאת עִמָּךְ וְלֹא שָׁמַרְתָּ בְּרִיתִי וְחֻקֹּתַי אֲשֶׁר צִוִּיתִי עָלֶיךָ קָרֹעַ אֶקְרַע אֶת־הַמַּמְלָכָה מֵעָלֶיךָ וּנְתַתִּיהָ לְעַבְדֶּךָ׃
14.21. וּרְחַבְעָם בֶּן־שְׁלֹמֹה מָלַךְ בִּיהוּדָה בֶּן־אַרְבָּעִים וְאַחַת שָׁנָה רְחַבְעָם בְּמָלְכוֹ וּשֲׁבַע עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִַם הָעִיר אֲשֶׁר־בָּחַר יְהוָה לָשׂוּם אֶת־שְׁמוֹ שָׁם מִכֹּל שִׁבְטֵי יִשְׂרָאֵל וְשֵׁם אִמּוֹ נַעֲמָה הָעַמֹּנִית׃
16.31. וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃''. None
|3.1. And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about. |
11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love. 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father. 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites. 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father. 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods. 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,
11.10. and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded.
11.11. Wherefore the LORD said unto Solomon: ‘Forasmuch as this hath been in thy mind, and thou hast not kept My covet and My statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
14.21. And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put His name there; and his mother’s name was Naamah the Ammonitess.
16.31. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.''. None
|8. Hebrew Bible, 2 Samuel, 3.3, 11.2-11.3, 11.27 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Samson, intermarriage • gentiles, and intermarriage • intermarriage, Jews and • intermarriage, Samson • intermarriage, biblical figures • intermarriage, the Deuteronomist on
Found in books: Cohen (2010) 374; Gruen (2011) 287; Gruen (2020) 117
3.3. וְיוֹאָב וַאֲבִישַׁי אָחִיו הָרְגוּ לְאַבְנֵר עַל אֲשֶׁר הֵמִית אֶת־עֲשָׂהאֵל אֲחִיהֶם בְּגִבְעוֹן בַּמִּלְחָמָה׃
3.3. וּמִשְׁנֵהוּ כִלְאָב לאביגל לַאֲ\u200dבִיגַיִל אֵשֶׁת נָבָל הַכַּרְמְלִי וְהַשְּׁלִשִׁי אַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר׃
11.2. וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2. וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃ 11.3. וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃
11.27. וַיַּעֲבֹר הָאֵבֶל וַיִּשְׁלַח דָּוִד וַיַּאַסְפָהּ אֶל־בֵּיתוֹ וַתְּהִי־לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ בֵּן וַיֵּרַע הַדָּבָר אֲשֶׁר־עָשָׂה דָוִד בְּעֵינֵי יְהוָה׃''. None
|3.3. and his second, Kil᾽av, of Avigayil the wife of Naval the Karmelite; and the third, Avshalom the son of Ma῾akha the daughter of Talmay king of Geshur; |
11.2. And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon. 11.3. And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite?
11.27. And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bore him a son. But the thing that David had done was evil in the eyes of the Lord.''. None
|9. Hebrew Bible, Judges, 3.5-3.6, 8.30-8.31, 14.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Samson, intermarriage • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • gentiles, and intermarriage • intermarriage, Jews and • intermarriage, Samson • intermarriage, biblical figures • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned • intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray • intermarriage, the Deuteronomist on • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010) 374, 375, 376; Gruen (2011) 287; Gruen (2020) 114, 116
3.5. וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.6. וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם׃' '8.31. וּפִילַגְשׁוֹ אֲשֶׁר בִּשְׁכֶם יָלְדָה־לּוֹ גַם־הִיא בֵּן וַיָּשֶׂם אֶת־שְׁמוֹ אֲבִימֶלֶךְ׃
14.3. וַיֹּאמֶר לוֹ אָבִיו וְאִמּוֹ הַאֵין בִּבְנוֹת אַחֶיךָ וּבְכָל־עַמִּי אִשָּׁה כִּי־אַתָּה הוֹלֵךְ לָקַחַת אִשָּׁה מִפְּלִשְׁתִּים הָעֲרֵלִים וַיֹּאמֶר שִׁמְשׁוֹן אֶל־אָבִיו אוֹתָהּ קַח־לִי כִּי־הִיא יָשְׁרָה בְעֵינָי׃''. None
|3.5. And the children of Yisra᾽el dwelt among the Kena῾ani, the Ĥitti, and the Emori, and the Perizzi, and the Ĥivvi, and the Yevusi: 3.6. and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods. |
8.30. And Gid῾on had seventy sons begotten of his body: for he had many wives. 8.31. And his concubine that was in Shekhem, she also bore him a son, whose name he called Avimelekh.
14.3. Then his father and his mother said to him, Is there no woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Pelishtim? And Shimshon said to his father, Get her for me; for she pleases me well.' '. None
|10. Hebrew Bible, 1 Chronicles, 3.2 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Samson, intermarriage • gentiles, and intermarriage • intermarriage, Samson • intermarriage, biblical figures • intermarriage, the Deuteronomist on
Found in books: Cohen (2010) 374; Gruen (2020) 117
3.2. הַשְּׁלִשִׁי לְאַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר הָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית׃
3.2. וַחֲשֻׁבָה וָאֹהֶל וּבֶרֶכְיָה וַחֲסַדְיָה יוּשַׁב חֶסֶד חָמֵשׁ׃''. None
|3.2. the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;''. None|
|11. Hebrew Bible, Ezra, 9.1-9.3, 10.2-10.4, 10.10-10.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • intermarriage, Jews and • intermarriage, denounced in Ezra-Nehemiah • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, the Deuteronomist on • intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010) 375; Gruen (2011) 281; Gruen (2020) 120
9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃
9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 9.3. וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵם׃
10.2. וַיַּעַן שְׁכַנְיָה בֶן־יְחִיאֵל מִבְּנֵי עולם עֵילָם וַיֹּאמֶר לְעֶזְרָא אֲנַחְנוּ מָעַלְנוּ בֵאלֹהֵינוּ וַנֹּשֶׁב נָשִׁים נָכְרִיּוֹת מֵעַמֵּי הָאָרֶץ וְעַתָּה יֵשׁ־מִקְוֶה לְיִשְׂרָאֵל עַל־זֹאת׃
10.2. וּמִבְּנֵי אִמֵּר חֲנָנִי וּזְבַדְיָה׃ 10.3. וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃ 10.3. וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃ 10.4. מַכְנַדְבַי שָׁשַׁי שָׁרָי׃ 10.4. קוּם כִּי־עָלֶיךָ הַדָּבָר וַאֲנַחְנוּ עִמָּךְ חֲזַק וַעֲשֵׂה׃' '10.11. וְעַתָּה תְּנוּ תוֹדָה לַיהוָה אֱלֹהֵי־אֲבֹתֵיכֶם וַעֲשׂוּ רְצוֹנוֹ וְהִבָּדְלוּ מֵעַמֵּי הָאָרֶץ וּמִן־הַנָּשִׁים הַנָּכְרִיּוֹת׃ 10.12. וַיַּעְנוּ כָל־הַקָּהָל וַיֹּאמְרוּ קוֹל גָּדוֹל כֵּן כדבריך כִּדְבָרְךָ עָלֵינוּ לַעֲשׂוֹת׃''. None
|9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 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.’ 9.3. And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled. |
10.2. And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra: ‘We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing. 10.3. Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law. 10.4. Arise; for the matter belongeth unto thee, and we are with thee; be of good courage, and do it.’
10.10. And Ezra the priest stood up, and said unto them: ‘Ye have broken faith, and have married foreign women, to increase the guilt of Israel. 10.11. Now therefore make confession unto the LORD, the God of your fathers, and do His pleasure; and separate yourselves from the peoples of the land, and from the foreign women.’ 10.12. Then all the congregation answered and said with a loud voice: ‘As thou hast said, so it is for us to do.''. None
|12. Hebrew Bible, Nehemiah, 10.29-10.31, 13.1-13.3, 13.23-13.30 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Intermarriage • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • gentiles, and intermarriage • intermarriage, Jews and • intermarriage, denounced in Ezra-Nehemiah • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned
Found in books: Cohen (2010) 378; Gruen (2011) 281; Gruen (2020) 120, 121, 123; Van der Horst (2014) 170
10.29. וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃' '10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃
13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃
13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.2. וַיָּלִינוּ הָרֹכְלִים וּמֹכְרֵי כָל־מִמְכָּר מִחוּץ לִירוּשָׁלִָם פַּעַם וּשְׁתָּיִם׃ 13.2. כִּי לֹא קִדְּמוּ אֶת־בְּנֵי יִשְׂרָאֵל בַּלֶּחֶם וּבַמָּיִם וַיִּשְׂכֹּר עָלָיו אֶת־בִּלְעָם לְקַלְלוֹ וַיַּהֲפֹךְ אֱלֹהֵינוּ הַקְּלָלָה לִבְרָכָה׃ 13.3. וְטִהַרְתִּים מִכָּל־נֵכָר וָאַעֲמִידָה מִשְׁמָרוֹת לַכֹּהֲנִים וְלַלְוִיִּם אִישׁ בִּמְלַאכְתּוֹ׃ 13.3. וַיְהִי כְּשָׁמְעָם אֶת־הַתּוֹרָה וַיַּבְדִּילוּ כָל־עֵרֶב מִיִּשְׂרָאֵל׃
13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות אַשְׁדֳּדִיּוֹת עמוניות עַמֳּנִיּוֹת מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃ 13.28. וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃ 13.29. זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃''. None
|10.29. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding; 10.30. they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes; 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons; |
13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever; 13.2. because they met not the children of Israel with bread and with water, but hired Balaam against them, to curse them; howbeit our God turned the curse into a blessing. 13.3. And it came to pass, when they had heard the law, that they separated from Israel all the alien mixture.
13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab; 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people. 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves. 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin. 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’ 13.28. And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me. 13.29. Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites. 13.30. Thus cleansed I them from everything foreign, and appointed wards for the priests and for the Levites, every one in his work;''. None
|13. Anon., Jubilees, 20.3-20.4, 22.16-22.20, 25.1-25.3, 27.8-27.10, 30.4-30.17, 34.20-34.21 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • gentiles, and intermarriage • intermarriage • intermarriage, Jews and • intermarriage, in post-biblical texts
Found in books: Gruen (2011) 282, 283, 287; Gruen (2020) 124, 125; Roskovec and Hušek (2021) 153; Salvesen et al (2020) 101, 102
|20.3. That they should circumcise their sons, according to the covet which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, and renounce from amongst us all fornication and uncleanness. 20.4. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart; |
22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages,
25.1. And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto him, saying: 25.2. "My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan, 25.3. and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them, for (their deeds) are evil.
27.8. I will not go; when he sendeth me, then only will I go." 27.9. And Rebecca said to Jacob: "I will go in and speak to him, and he will send thee away." 27.10. And Rebecca went in and said to Isaac: "I loathe my life because of the two daughters of Heth, whom Esau hath taken him as wives; and if Jacob take a wife from among the daughters of the land such as these, for what purpose do I further live; for the daughters of Canaan are evil."
30.4. And Jacob and his sons were wroth because of the men of Shechem; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them. 30.5. And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it: 30.6. they slew all in torments because they had dishonoured their sister Dinah. 30.7. And thus let it not again be done from henceforth that a daughter of Israel be defiled; 30.8. for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,... 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.13. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones. 30.15. For thus hath it been ordained and written in the heavenly tables regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones. 30.16. And to this law there is no limit of days, and no remission, nor any atonement: but the man who hath defiled his daughter shall be rooted out in the midst of all Israel, because he hath given of his seed to Moloch, and wrought impiously so as to defile it. 30.17. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord.
34.20. and Dinah also, his daughter, died after Joseph had perished. And there came these three mournings upon Israel in one month. 34.21. And they buried Bilhah over against the tomb of Rachel, and Dinah also, his daughter, they buried there.''. None
|14. Anon., Testament of Levi, 9.10, 14.6 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • gentiles, and intermarriage • intermarriage, Jews and • intermarriage, in post-biblical texts
Found in books: Gruen (2011) 283; Gruen (2020) 125
|14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah.' '. None|
|15. Septuagint, Ecclesiasticus (Siracides), 47.19-47.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned • intermarriage, in post-biblical texts
Found in books: Cohen (2010) 378; Gruen (2020) 129
|47.19. But you laid your loins beside women,and through your body you were brought into subjection.' '. None|
|16. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • intermarriage • intermarriage, in post-biblical texts
Found in books: Gruen (2020) 126; Roskovec and Hušek (2021) 153
|17. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • gentiles, and intermarriage • intermarriage, biblical figures • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement • intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned • intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray
Found in books: Cohen (2010) 376; Gruen (2020) 114
|18. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • gentiles, and intermarriage • intermarriage, Jews and • intermarriage, in post-biblical texts
Found in books: Gruen (2011) 283; Gruen (2020) 125
|19. Anon., Sibylline Oracles, 5.494-5.497 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • intermarriage
Found in books: Piotrkowski (2019) 410; Salvesen et al (2020) 354
|5.494. Shall he seize forthwith. And he shall destroy 5.495. 495 Many men and great tyrants and shall burn 5.496. All of them, as none other ever did, 5.497. And he shall raise up them that are afraid''. None|
|20. Josephus Flavius, Jewish Antiquities, 8.191-8.194, 11.302-11.319, 11.321-11.324, 11.341 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Intermarriage • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned • intermarriage • intermarriage, evolution of tradition about foreign wives • intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned • intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray • intermarriage, in post-biblical texts
Found in books: Cohen (2010) 379; Gruen (2020) 126, 129, 177; Piotrkowski (2019) 89; Van der Horst (2014) 169
8.191. εἰς δὲ γυναῖκας ἐκμανεὶς καὶ τὴν τῶν ἀφροδισίων ἀκρασίαν οὐ ταῖς ἐπιχωρίαις μόνον ἠρέσκετο, πολλὰς δὲ καὶ ἐκ τῶν ἀλλοτρίων ἐθνῶν γήμας Σιδωνίας καὶ Τυρίας καὶ ̓Αμμανίτιδας καὶ ̓Ιδουμαίας παρέβη μὲν τοὺς Μωσήους νόμους, ὃς ἀπηγόρευσε συνοικεῖν ταῖς οὐχ ὁμοφύλοις,' "8.192. τοὺς δ' ἐκείνων ἤρξατο θρησκεύειν θεοὺς ταῖς γυναιξὶ καὶ τῷ πρὸς αὐτὰς ἔρωτι χαριζόμενος, τοῦτ' αὐτὸ ὑπιδομένου τοῦ νομοθέτου προειπόντος μὴ γαμεῖν τὰς ἀλλοτριοχώρους, ἵνα μὴ τοῖς ξένοις ἐπιπλακέντες ἔθεσι τῶν πατρίων ἀποστῶσι, μηδὲ τοὺς ἐκείνων σέβωνται θεοὺς παρέντες τιμᾶν τὸν ἴδιον." "8.193. ἀλλὰ τούτων μὲν κατημέλησεν ὑπενεχθεὶς εἰς ἡδονὴν ἀλόγιστον Σολόμων, ἀγαγόμενος δὲ γυναῖκας ἀρχόντων καὶ διασήμων θυγατέρας ἑπτακοσίας τὸν ἀριθμὸν καὶ παλλακὰς τριακοσίας, πρὸς δὲ ταύταις καὶ τὴν τοῦ βασιλέως τῶν Αἰγυπτίων θυγατέρα, εὐθὺς μὲν ἐκρατεῖτο πρὸς αὐτῶν, ὥστε μιμεῖσθαι τὰ παρ' ἐκείναις, καὶ τῆς εὐνοίας καὶ φιλοστοργίας ἠναγκάζετο παρέχειν αὐταῖς δεῖγμα τὸ βιοῦν ὡς αὐταῖς πάτριον ἦν:" '8.194. προβαινούσης δὲ τῆς ἡλικίας καὶ τοῦ λογισμοῦ διὰ τὸν χρόνον ἀσθενοῦντος ἀντέχειν πρὸς τὴν μνήμην τῶν ἐπιχωρίων ἐπιτηδευμάτων ἔτι μᾶλλον τοῦ μὲν ἰδίου θεοῦ κατωλιγώρησε, τοὺς δὲ τῶν γάμων τῶν ἐπεισάκτων τιμῶν διετέλει.
11.302. Καταστρέψαντος δὲ τοῦ ̓Ιωάννου τὸν βίον διαδέχεται τὴν ἀρχιερωσύνην ὁ υἱὸς αὐτοῦ ̓Ιαδδοῦς. ἦν δὲ καὶ τούτῳ ἀδελφὸς Μανασσῆς ὄνομα, ᾧ Σαναβαλλέτης ὁ πεμφθεὶς εἰς Σαμάρειαν ὑπὸ Δαρείου τοῦ τελευταίου βασιλέως σατράπης Χουθαῖος τὸ γένος, ἐξ ὧν καὶ οἱ Σαμαρεῖς εἰσιν, 11.303. εἰδὼς λαμπρὰν οὖσαν τὴν πόλιν ̔Ιεροσόλυμα καὶ πολλὰ τοῖς ̓Ασσυρίοις καὶ τοῖς ἐν τῇ κοίλῃ Συρίᾳ κατοικοῦσιν τοὺς ἐν αὐτῇ βασιλεῖς πράγματα παρασχόντας, ἀσμένως συνῴκισεν τὴν αὐτοῦ θυγατέρα Νικασὼ καλουμένην, οἰόμενος τὴν ἐπιγαμίαν ὅμηρον αὐτῷ γενήσεσθαι πρὸς τὴν ἀπὸ τοῦ τῶν ̓Ιουδαίων ἔθνους παντὸς εὔνοιαν. 11.304. Κατὰ τοῦτον δὴ τὸν καιρὸν καὶ Φίλιππος ὁ Μακεδόνων βασιλεὺς ἐν Αἰγαῖς ὑπὸ Παυσανίου τοῦ Κεράστου ἐκ δὲ τοῦ τῶν ̓Ορεστῶν γένους δολοφονηθεὶς ἀπέθανεν.' "11.305. παραλαβὼν δ' ὁ παῖς αὐτοῦ τὴν βασιλείαν ̓Αλέξανδρος καὶ διαβὰς τὸν ̔Ελλήσποντον, νικᾷ μὲν τοὺς Δαρείου στρατηγοὺς ἐπὶ Γρανίκῳ συμβαλὼν αὐτοῖς, ἐπελθὼν δὲ τὴν Λυδίαν καὶ τὴν ̓Ιωνίαν δουλωσάμενος καὶ τὴν Καρίαν ἐπιδραμὼν τοῖς ἐν Παμφυλίᾳ τόποις ἐπέβαλεν, καθὼς ἐν ἄλλοις δεδήλωται." '11.306. Οἱ δὲ τῶν ̔Ιεροσολυμιτῶν πρεσβύτεροι δεινοπαθοῦντες ἐπὶ τῷ τὸν ̓Ιαδδοῦ τοῦ ἀρχιερέως ἀδελφὸν ἀλλοφύλῳ συνοικοῦντα μετέχειν τῆς ἀρχιερωσύνης ἐστασίαζον πρὸς αὐτόν: 11.307. ἡγοῦντο γὰρ τὸν τούτου γάμον ἐπιβάθραν τοῖς παρανομεῖν περὶ τὰς τῶν γυναικῶν συνοικήσεις βουλησομένοις γενέσθαι καὶ τῆς πρὸς τοὺς ἀλλοφύλους αὐτοῖς κοινωνίας ἀρχὴν τοῦτο ἔσεσθαι. 11.308. ὑπάρξαι μέντοι καὶ τῆς προτέρας αἰχμαλωσίας αὐτοῖς καὶ τῶν κακῶν αἴτιον τὸ περὶ τοὺς γάμους πλημμελῆσαί τινας καὶ ἀγαγέσθαι γυναῖκας οὐκ ἐπιχωρίας. ἐκέλευον οὖν τὸν Μανασσῆν διαζεύγνυσθαι τῆς γυναικὸς ἢ μὴ προσιέναι τῷ θυσιαστηρίῳ.' "11.309. τοῦ δ' ἀρχιερέως τῷ λαῷ συναγανακτοῦντος καὶ εἴργοντος τὸν ἀδελφὸν τοῦ βωμοῦ, παραγενόμενος ὁ Μανασσῆς πρὸς τὸν πενθερὸν Σαναβαλλέτην στέργειν μὲν ἔλεγεν αὐτοῦ τὴν θυγατέρα Νικασώ, τῆς μέντοι γε ἱερατικῆς τιμῆς μεγίστης οὔσης ἐν τῷ ἔθνει καὶ τῷ γένει παραμενούσης οὐ βούλεσθαι δι' αὐτὴν στέρεσθαι." '11.311. καὶ ταῦτα ποιήσειν ἐπαγγελλομένου μετὰ τῆς Δαρείου γνώμης τοῦ βασιλέως, ἐπαρθεὶς ταῖς ὑποσχέσεσιν ὁ Μανασσῆς παρέμενεν τῷ Σαναβαλλέτῃ τὴν ἀρχιερωσύνην οἰόμενος ἕξειν Δαρείου δόντος: καὶ γὰρ συνέβαινεν τὸν Σαναβαλλέτην ἤδη πρεσβύτερον εἶναι. 11.312. πολλῶν δὲ ἱερέων καὶ ̓Ισραηλιτῶν τοιούτοις γάμοις ἐπιπεπλεγμένων κατεῖχεν οὐ μικρὰ ταραχὴ τοὺς ̔Ιεροσολυμίτας: ἀφίσταντο γὰρ ἅπαντες πρὸς τὸν Μανασσῆν τοῦ Σαναβαλλέτου χορηγοῦντος αὐτοῖς καὶ χρήματα καὶ χώραν εἰς γεωργίαν καὶ κατοίκησιν ἀπομερίζοντος καὶ παντὶ τρόπῳ τῷ γαμβρῷ συμφιλοκαλοῦντος. 11.313. Κατὰ δὲ τοῦτον τὸν καιρὸν Δαρεῖος ἀκούσας, ὅτι τὸν ̔Ελλήσποντον διαβὰς ̓Αλέξανδρος καὶ τοὺς σατράπας αὐτοῦ τῇ κατὰ Γράνικον μάχῃ κρατήσας προσωτέρω χωρεῖ, στρατιὰν ἱππικήν τε καὶ πεζικὴν συνήθροιζεν ἀπαντῆσαι διαγνοὺς τοῖς Μακεδόσιν πρὶν ἢ πᾶσαν αὐτοὺς ἐπιόντας καταστρέψασθαι τὴν ̓Ασίαν. 11.314. περαιωσάμενος οὖν τὸν Εὐφράτην ποταμὸν καὶ τὸν Ταῦρον τὸ Κιλίκιον ὄρος ὑπερελθὼν ἐν ̓Ισσῷ τῆς Κιλικίας τοὺς πολεμίους ὡς ἐκεῖ μαχησόμενος αὐτοῖς ἐξεδέχετο.' "11.315. ἡσθεὶς δὲ τῇ Δαρείου καταβάσει ὁ Σαναβαλλέτης εὐθὺς ἔλεγεν τῷ Μανασσῇ τὰς ὑποσχέσεις τελέσειν, ὡς ἂν Δαρεῖος κρατήσας τῶν πολεμίων ὑποστρέψῃ: πέπειστο γὰρ οὐκ αὐτὸς μόνος ἀλλὰ καὶ πάντες οἱ ἐν τῇ ̓Ασίᾳ μηδ' εἰς χεῖρας τοῖς Πέρσαις ἥξειν τοὺς Μακεδόνας διὰ τὸ πλῆθος." "11.316. ἀπέβη δ' οὐχ ὡς προσεδόκων: συμβαλὼν γὰρ ὁ βασιλεὺς τοῖς Μακεδόσιν ἡττήθη καὶ πολλὴν τῆς στρατιᾶς ἀπολέσας ληφθέντων αἰχμαλώτων αὐτοῦ τῆς μητρὸς καὶ γυναικὸς καὶ τῶν τέκνων ἔφυγεν εἰς Πέρσας." "11.317. ̓Αλέξανδρος δ' εἰς Συρίαν παραγενόμενος Δαμασκὸν αἱρεῖ καὶ Σιδῶνος κρατήσας ἐπολιόρκει Τύρον, ἠξίου τε ἀποστείλας γράμματα πρὸς τὸν τῶν ̓Ιουδαίων ἀρχιερέα συμμαχίαν τε αὐτῷ πέμπειν καὶ ἀγορὰν τῷ στρατεύματι παρασχεῖν καὶ ὅσα Δαρείῳ πρότερον ἐτέλουν δῶρα τούτῳ διδόναι τὴν Μακεδόνων φιλίαν ἑλομένους:" "11.318. οὐ γὰρ μετανοήσειν ἐπὶ τούτοις. τοῦ δ' ἀρχιερέως ἀποκριναμένου τοῖς γραμματοφόροις, ὡς ὅρκους εἴη δεδωκὼς Δαρείῳ μὴ βαστάζειν ὅπλα κατ' αὐτοῦ, καὶ τούτους ἕως ἂν ᾖ Δαρεῖος ἐν τοῖς ζῶσιν μὴ παραβήσεσθαι φήσαντος," '11.319. ἀκούσας ̓Αλέξανδρος παρωξύνθη, καὶ τὴν μὲν Τύρον οὐκ ἔκρινεν καταλιπεῖν ὅσον οὐδέπω μέλλουσαν αἱρεῖσθαι, παραστησάμενος δὲ ταύτην ἠπείλει στρατεύσειν ἐπὶ τὸν τῶν ̓Ιουδαίων ἀρχιερέα καὶ διδάξειν πάντας, πρὸς τίνας δὴ αὐτοῖς φυλακτέον τοὺς ὅρκους:' "
11.321. Νομίσας δὲ καιρὸν ἐπιτήδειον ἔχειν ὁ Σαναβαλλέτης τῆς ἐπιβολῆς Δαρείου μὲν ἀπέγνω, λαβὼν δὲ ὀκτακισχιλίους τῶν ἀρχομένων ὑπ' αὐτοῦ πρὸς ̓Αλέξανδρον ἧκεν καὶ καταλαβὼν αὐτὸν ἀρχόμενον τῆς Τύρου πολιορκίας, ὧν τε αὐτὸς ἄρχει τόπων ἔλεγεν αὐτῷ παραδιδόναι τούτους καὶ δεσπότην αὐτὸν ἡδέως ἔχειν ἀντὶ Δαρείου τοῦ βασιλέως." "11.322. ἀσμένως δ' αὐτὸν προσδεξαμένου θαρρῶν ἤδη περὶ τῶν προκειμένων ὁ Σαναβαλλέτης αὐτῷ λόγους προσέφερεν δηλῶν, ὡς γαμβρὸν μὲν ἔχοι Μανασσῆ τοῦ τῶν ̓Ιουδαίων ἀρχιερέως ̓Ιαδδοῦ ἀδελφόν, πολλοὺς δὲ καὶ ἄλλους αὐτῷ συμπαρόντας τῶν ὁμοεθνῶν θέλειν ἱερὸν ἐν τοῖς ὑπ' ἐκείνῳ τόποις ἤδη κατασκευάσαι." "11.323. τοῦτο δ' εἶναι καὶ τῷ βασιλεῖ συμφέρον εἰς δύο διῃρῆσθαι τὴν ̓Ιουδαίων δύναμιν, ἵνα μὴ ὁμογνωμονοῦν τὸ ἔθνος μηδὲ συνεστός, εἰ νεωτερίσειέν ποτε, χαλεπὸν ᾖ τοῖς βασιλεῦσιν, καθὼς καὶ πρότερον τοῖς ̓Ασσυρίων ἄρξασιν ἐγένετο." "11.324. συγχωρήσαντος δὲ ̓Αλεξάνδρου πᾶσαν εἰσενεγκάμενος σπουδὴν ᾠκοδόμησεν ὁ Σαναβαλλέτης τὸν ναὸν καὶ ἱερέα τὸν Μανασσῆ κατέστησεν, μέγιστον γέρας ἡγησάμενος τοῖς ἐκ τῆς θυγατρὸς γενησομένοις τοῦτ' ἔσεσθαι." '
11.341. εἰσὶν γὰρ οἱ Σαμαρεῖς τοιοῦτοι τὴν φύσιν, ὡς ἤδη που καὶ πρότερον δεδηλώκαμεν: ἐν μὲν ταῖς συμφοραῖς ὄντας τοὺς ̓Ιουδαίους ἀρνοῦνται συγγενεῖς ὁμολογοῦντες τότε τὴν ἀλήθειαν, ὅταν δέ τι λαμπρὸν περὶ αὐτοὺς ἴδωσιν ἐκ τύχης, ἐπιπηδῶσιν αὐτῶν τῇ κοινωνίᾳ προσήκειν αὐτοῖς λέγοντες καὶ ἐκ τῶν ̓Ιωσήπου γενεαλογοῦντες αὑτοὺς ἐκγόνων ̓Εφραίμου καὶ Μανασσοῦς.' '. None
|8.191. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. 8.192. He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should leave off to honor our own God, and should worship their gods. 8.193. But Solomon was Gllen headlong into unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives, the daughters of princes and of eminent persons, and three hundred concubines, and those besides the king of Egypt’s daughter, he soon was governed by them, till he came to imitate their practices. He was forced to give them this demonstration of his kindness and affection to them, to live according to the laws of their countries. 8.194. And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more condemned his own God, and continued to regard the gods that his marriages had introduced; |
11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king of Persia, into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste, 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of strange wives, and that this would be the beginning of a mutual society with foreigners, 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar, 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths.
11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity;
11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh.' '. None
|21. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • intermarriage
Found in books: Nikolsky and Ilan (2014) 104; Secunda (2014) 41
13b. מעטרה ולמעלה אסור,אמר רב המקשה עצמו לדעת יהא בנדוי ולימא אסור דקמגרי יצה"ר אנפשיה ורבי אמי אמר נקרא עבריין שכך אומנתו של יצר הרע היום אומר לו עשה כך ולמחר אומר לו עשה כך ולמחר אומר לו לך עבוד עבודת כוכבים והולך ועובד,איכא דאמרי אמר רבי אמי כל המביא עצמו לידי הרהור אין מכניסין אותו במחיצתו של הקב"ה כתיב הכא (בראשית לח, י) וירע בעיני ה\' וכתיב התם (תהלים ה, ה) כי לא אל חפץ רשע אתה לא יגורך רע,ואמר ר\' אלעזר מאי דכתיב (ישעיהו א, טו) ידיכם דמים מלאו אלו המנאפים ביד תנא דבי רבי ישמעאל (שמות כ, יג) לא תנאף לא תהא בך ניאוף בין ביד בין ברגל,ת"ר הגרים והמשחקין בתינוקות מעכבין את המשיח בשלמא גרים כדר\' חלבו דא"ר חלבו קשין גרים לישראל כספחת אלא משחקין בתנוקות מאי היא,אילימא משכב זכור בני סקילה נינהו אלא דרך אברים בני מבול נינהו,אלא דנסיבי קטנות דלאו בנות אולודי נינהו דא"ר יוסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי,באנשים תקצץ איבעיא להו דינא תנן או לטותא תנן דינא תנן כי הא דרב הונא קץ ידא או לטותא תנן,ת"ש דתניא רבי טרפון אומר יד לאמה תקצץ ידו על טבורו אמרו לו ישב לו קוץ בכריסו לא יטלנו א"ל לא אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת,אי אמרת בשלמא דינא תנן היינו דאמרי והלא כריסו נבקעת אלא אי אמרת לטותא תנן מאי כריסו נבקעת אלא מאי דינא תנן לא סגי דלאו על טבורו,אלא ה"ק רבי טרפון כל המכניס ידו למטה מטבורו תקצץ אמרו לו לרבי טרפון ישב לו קוץ בכריסו לא יטלנו אמר להן לא והלא כריסו נבקעת אמר להן מוטב תבקע כריסו ואל ירד לבאר שחת,
|13b. From the corona and above, toward the body, it is prohibited.,§ Rav says: One who intentionally causes himself an erection shall be ostracized. The Gemara suggests: And let Rav say simply that it is prohibited. The Gemara explains that it is proper to ostracize such a man, as he arouses the evil inclination upon himself. And Rabbi Ami says: He is called a habitual transgressor, as this is the craft of the evil inclination. Today he says to a person: Do this sin, and when the individual obeys his inclination, on the following day the evil inclination says to him: Do that sin, and on the following day he says to him: Go and worship idols, and he goes and worships idols.,Some say that Rabbi Ami says: With regard to anyone who brings himself into a state of arousal, they do not bring him within the boundary of the Holy One, Blessed be He. The proof is that it is written here, with regard to O, son of Judah: “And the thing that he did was evil in the eyes of the Lord, and He slew him also” (Genesis 38:10), and it is written there: “For You are not a God who has pleasure in wickedness; evil shall not sojourn with You. The boasters shall not stand in Your sight…But as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your holy Temple in fear of You” (Psalms 5:5–8). This demonstrates that whoever does evil, like O, shall not sojourn with God.,And Rabbi Elazar says, with regard to the severity of this transgression: What is the meaning of that which is written: “And when you spread forth your hands, I will hide My eyes from you; even when you make many prayers, I will not hear; your hands are full of blood” (Isaiah 1:15)? These are those men who commit adultery with the hand, by masturbating. Likewise, the school of Rabbi Yishmael taught: When it is stated in the Ten Commandments: “You shall not commit adultery” (Exodus 20:13), this means that there shall not be adultery among you, whether you masturbate by hand or whether with one’s foot.,§ The Sages taught in a baraita: Converts and those who play with children delay the coming of the Messiah. The Gemara asks: Granted with regard to converts, this is in accordance with the opinion of Rabbi Ḥelbo, as Rabbi Ḥelbo says: Converts are as harmful to the Jewish people as a leprous scab on the skin, as they are not proficient in the performance of the mitzvot and born Jews learn from them. But with regard to the category of those who play with children, to what is it referring?,If we say that this is referring to homosexuality, such men are liable to be executed by stoning, and their behavior is criticized not simply because they delay the Messiah. Rather, one might suggest that this is referring to those who emit semen by way of other limbs, i.e., without engaging in intercourse; if so, they are considered as though they are bringing a flood, and are therefore liable to be punished themselves with a flood.,Rather, the baraita means that they marry minor girls who are not yet capable of bearing children, consequently emitting semen for naught. As Rabbi Yosei said: The Messiah, son of David, will not come until all the souls of the body have been finished, i.e., until all souls that are destined to inhabit physical bodies do so. As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” (Isaiah 57:16). The verse is interpreted as follows: The spirit, i.e., the souls about which it has been decreed by Me that they are to be born, if they are not born, they enwrap the Messiah and prevent him from coming.,§ The mishna teaches that with regard to any hand that is diligent to examine bodily emissions, among men, such a hand should be severed. A dilemma was raised before the Sages: Do we learn this statement as a practical halakha, i.e., that the court should actually sever his hand, or do we learn it as a mere curse, but not as an actual instruction to punish him in that manner? The Gemara elaborates: Do we learn it as a practical halakha like that prohibition against striking another, in which the same expression is used: With regard to anyone who raises his hand upon another, his hand should be severed, and Rav Huna indeed acted accordingly and severed the hand of an offender? Or perhaps do we learn it as a mere curse?,The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Tarfon says: If one’s hand goes to his penis, his hand should be severed upon his navel. The Rabbis said to him: If so, in a case where a thorn was stuck in one’s belly, should he not remove it? Rabbi Tarfon said to them: Indeed, he should not remove it, and if he does so his hand should be severed. The Rabbis replied: But if his hand is severed while it is upon his navel, won’t his belly be split open? Rabbi Tarfon said to them: It is preferable that the belly of one who acts in this manner should be split open, and he should not descend into the pit of destruction.,The Gemara analyzes this discussion: Granted, if you say that we learn the statement in the mishna as a practical halakha, this is the meaning of that which the Rabbis said: But if his hand is severed upon his navel, won’t his belly be split open? But if you say that we learn the statement in the mishna as a mere curse, what is the meaning of the phrase: Won’t his belly be split open? The Gemara responds: Rather, what explanation is the alternative? That we learn the mishna as stating a practical halakha? That would not explain the exchange between the Rabbis to Rabbi Tarfon, because is it not sufficient that the hand be severed not upon his navel? In other words, even if the hand must actually be severed, it is not clear why it should be severed while it is upon his navel.,Rather, this is what Rabbi Tarfon is saying: With regard to anyone who inserts his hand below his navel, his hand should be severed. The Rabbis said to Rabbi Tarfon: If a thorn was stuck in one’s belly, should he not remove it? Rabbi Tarfon said to them: He should not. They responded: But won’t his belly be split open due to the thorn? Rabbi Tarfon said to them: It is preferable that his belly be split open, and he should not descend into the pit of destruction.,who is deaf haḥereshet, or an imbecile, or blind, or who went insane, and is therefore unable to examine herself reliably, if such women have competent friends, those friends prepare them by examining them and immersing them in a ritual bath. And on that basis the incompetent women may partake of teruma after the sun sets.,a deaf woman. The Gemara asks: Let her examine herself; as it is taught in a baraita that Rabbi Yehuda HaNasi said: There was a deaf woman in our neighborhood who was so proficient in these matters that not only did she examine herself, but when her friends would see stains similar to blood and were unsure whether or not the stains were ritually impure, they would show her the stains.,The Gemara answers: There, Rabbi Yehuda HaNasi is referring to a woman who can speak but cannot hear. It is possible for such a woman to be an expert in examining blood. But here, the mishna is dealing with a woman who can neither speak nor hear, and she is therefore considered incompetent and incapable of examining herself. As we learned in a mishna (Terumot 1:2): The deaf person of whom the Sages spoke everywhere is one who can neither hear nor speak, i.e., a deaf-mute.,§ The mishna further teaches that competent women must assist a blind woman. The Gemara similarly asks: Let her examine herself and show the cloth to her friend. Rabbi Yosei, son of Rabbi Ḥanina, says: The correct version of the mishna does not mention a blind woman.,§ The mishna also states that competent women must assist a woman who went insane. The Gemara asks: With regard to her ability to examine herself, isn’t this the same as an imbecile, who is already mentioned in the mishna? The Gemara answers: Here, the mishna is referring to a woman who went insane due to illness, which is a different category than that of an imbecile.,The Gemara further discusses halakhot pertaining to an imbecile. The Sages taught in a baraita: With regard to an imbecile priest who was ritually impure, competent men deal with his purification: They immerse him, and then enable him to partake of teruma in the evening, like any other priest who was impure. And those taking care of him must watch over him to ensure that he does not sleep before he partakes of teruma, in case he experiences a seminal emission, which would render him impure. If he slept, he is once again impure, and may not partake of teruma; if he did not sleep he is pure.,Rabbi Eliezer, son of Rabbi Tzadok, says that there is another method of allowing an imbecile priest to partake of teruma: One prepares for him a leather pouch, which is wrapped around his penis, and before giving him teruma to partake of one checks this pouch to see if he has emitted semen. The other Sages said to him: It is improper to do this, as all the more so he will be prevented from partaking of teruma; this pouch warms him and increases the likelihood of a seminal emission. Rabbi Eliezer, son of Rabbi Tzadok, said to them: According to your statement, an imbecile priest has no remedy that will enable him to partake of teruma.,They said to him: According to our statement there is a way he can partake of teruma, as stated above: If he slept, he is impure; if he did not sleep he is pure. But according to your statement, that one wraps a pouch around his penis, this is not a reliable method, as perhaps he will see, i.e., experience the emission of, a drop of semen as small as a mustard seed, and it will be absorbed in the pouch and will not be noticed, which would mean that he is eating teruma in a state of ritual impurity.,The Gemara continues to discuss the methods by which an imbecile priest can partake of teruma. It was taught in a baraita that the Sages said in the name of Rabbi Elazar: One prepares for him a metal pouch, which is placed on his penis and does not warm it.,In explanation of this statement, Abaye says: And when this tanna speaks of metal, he means that the pouch should be made of copper, which does not absorb liquid, and therefore any drop of semen would be visible. This is as it is taught in a mishna (Para 12:5), with regard to the amount of water of purification that must be sprinkled on an individual who is impure due to impurity imparted by a corpse, that Rabbi Yehuda says: One considers those hyssop stems, with which the waters of purification are sprinkled, as though they are made of copper, which does not absorb any of the water.,Rav Pappa says: One can learn from the statement of the Rabbis that a pouch wrapped around one’s penis can warm it enough to cause a seminal emission, that trousers are prohibited to be worn, as they too warm the penis, by being placed so they are tight against it. The Gemara asks: But isn’t it written with regard to the priestly garments: “And you shall make them linen trousers to cover the flesh of their nakedness, from the loins even to the thighs they shall reach” (Exodus 28:42)?,The Gemara explains: That garment, the trousers worn by priests, was different, as it is taught in a baraita: The trousers of priests, to what are they comparable? They are similar to riding trousers pamalanya of horsemen, and this is what they look like: Above, they reach up to the loins; below, they go down to the thighs, and they have straps, and they have no opening, neither at the back nor at the front.,Abaye says:''. None|
|22. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • intermarriage
Found in books: Nikolsky and Ilan (2014) 104; Secunda (2014) 41
109b. ואמר רבי אבהו אתיא רדיפה רדיפה כתיב הכא (תהלים לד, טו) בקש שלום ורדפהו וכתיב התם (משלי כא, כא) רודף צדקה וחסד ימצא חיים צדקה וכבוד: בהפרת נדרים כרבי נתן דתניא רבי נתן אומר הנודר כאילו בנה במה והמקיימו כאילו הקריב עליה קרבן,ויתרחק משלשה דברים מן המיאונין דלמא גדלה ומיחרטא בה מן הפקדונות בבר מתא דבייתיה כי בייתיה דמי מן הערבון בערבי שלציון,דא"ר יצחק מאי דכתיב (משלי יא, טו) רע ירוע כי ערב זר רעה אחר רעה תבא למקבלי גרים ולערבי שלציון ולתוקע עצמו לדבר הלכה מקבלי גרים כר\' חלבו דאמר ר\' חלבו קשים גרים לישראל כספחת בעור,ערבי שלציון דעבדי שלוף דוץ תוקע עצמו לדבר הלכה דתניא רבי יוסי אומר כל האומר אין לו תורה אין לו תורה פשיטא אלא כל האומר אין לו אלא תורה אין לו אלא תורה,הא נמי פשיטא אלא דאפילו תורה אין לו מאי טעמא אמר רב פפא אמר קרא (דברים ה, א) ולמדתם ועשיתם כל שישנו בעשיה ישנו בלמידה כל שאינו בעשיה אינו בלמידה,ואיבעית אימא לעולם כדאמריתו מעיקרא כל האומר אין לו אלא תורה אין לו אלא תורה לא צריכא דקא מגמר לאחריני ואזלי ועבדי מהו דתימא אית ליה אגרא לדידיה קמ"ל,ואיבעית אימא תוקע עצמו לדבר הלכה בדיינא דאתי דינא לקמיה וגמר הלכה ומדמי מילתא למילתא ואית ליה רבה ולא אזיל משאיל,דאמר רבי שמואל בר נחמני אמר רבי יונתן לעולם יראה דיין עצמו כאילו חרב מונחת לו בין יריכותיו וגיהנם פתוחה לו מתחתיו שנאמר (שיר השירים ג, ז) הנה מטתו שלשלמה ששים גבורים סביב לה מגבורי ישראל וגו\' מפחד בלילות מפחד של גיהנם שדומה ללילה:,ר"ג אומר אם מיאנה וכו\': בעא מיניה רבי אלעזר מרב מאי טעמא דר"ג משום דקסבר קידושי קטנה מיתלא תלו וכי גדלה גדלי בהדה אע"ג דלא בעל,או דלמא משום דקסבר המקדש אחות יבמה נפטרה יבמה והלכה לה אי בעל אין אי לא בעל לא,אמר ליה היינו טעמא דר"ג משום דקסבר המקדש אחות יבמה נפטרה יבמה והלכה לה אי בעל אין אי לא בעל לא,אמר רב ששת אמינא כי ניים ושכיב רב אמר להא שמעתא דתניא המקדש את הקטנה קידושיה תלויין מאי תלויין לאו כי גדלה גדלי בהדה ואע"ג דלא בעל,אמר ליה רבין בריה דרב נחמן הא מילתא דקטנה מיתלא תליא וקיימא אי בעל אין אי לא בעל לא דאמרה הוא עדיף מינאי ואנא עדיפנא מיניה,וסבר רב אי בעל אין אי לא בעל לא והא איתמר קטנה שלא מיאנה והגדילה ועמדה ונשאת רב אמר אינה צריכה גט משני ושמואל אמר צריכה גט משני''. None
|109b. And Rabbi Abbahu said: It is derived by verbal analogy from the terms pursuit and pursuit. It is written here: “Seek peace and pursue it” (Psalms 34:15) and it is written there: “He who pursues righteousness and mercy finds life, prosperity, and honor” (Proverbs 21:21), indicating that pursuing peace is a mitzva, just as pursuing righteousness and mercy is. As for the nullification of vows, this is in accordance with the opinion of Rabbi Natan, as it is taught in a baraita: Rabbi Natan says: With regard to one who vows, it is as if he built a personal altar when it is prohibited to build an altar outside the Temple. And one who fulfills that vow, it is as if he sacrificed an offering on this personal altar, thereby doubling his sin. Therefore, it is preferable that he ask a halakhic authority to dissolve the vow.,And one should distance himself from three things: From refusals, as perhaps she will grow up and regret her decision, and it will turn out that she refused a husband who was suitable for her. From deposits entrusted to him by an inhabitant of the same city, as he will treat the bailee’s home as his home. The owner might enter the bailee’s house and take the deposit without the latter’s knowledge, and subsequently falsely sue him for its return. From serving as a guarantor: This is referring to Sheltziyyon guarantees, in which the lender is entitled to demand payment from the guarantor even before the borrower defaults on the loan.,As Rabbi Yitzḥak said: What is the meaning of that which is written: “He who serves as a guarantor for a stranger shall suffer evil; but he who hates those who shake hands is secure” (Proverbs 11:15)? This means: Evil after evil will befall those who accept converts, and Sheltziyyon guarantors, and one who confounds himself in matters of halakha. The Gemara clarifies. Evil will befall those who accept converts: This is in accordance with the opinion of Rabbi Ḥelbo. As Rabbi Ḥelbo says: Converts are difficult for the Jewish people like a leprous sore on the skin.,Evil shall befall Sheltziyyon guarantors because they practice: Pull out, thrust in. That is, they pull out the borrower and thrust the guarantor in his place as the one responsible for the loan. Evil befalls one who confounds himself in matters of halakha, as it is taught in a baraita: Rabbi Yosei says: Anyone who says he has no Torah, has no Torah. The Gemara asks: Is this not obvious? Rather, anyone who says he has nothing other than Torah, has nothing other than Torah.,The Gemara asks: But isn’t this also obvious? One does not receive more reward than he deserves. Rather, it means that he does not even have Torah. What is the reason? Rav Pappa said: The verse states: That you may learn them and perform them, which is an abridged version of the verse “Hear, O Israel, the statutes and the ordices that I speak in your ears this day, that you may learn them, and take care to perform them” (Deuteronomy 5:1). The verse teaches that anyone who is engaged in performing mitzvot is engaged in Torah study, while anyone not engaged in performing mitzvot is not engaged in Torah study; the Torah study of one who wishes only to immerse himself in his studies without fulfilling the mitzvot is not considered to be fulfilling even the mitzva of Torah study.,And if you wish, say: Actually, it is as you initially said: Anyone who says he has nothing other than Torah has nothing other than Torah. Rather, this statement is necessary with regard to one who teaches others and they go and perform the mitzvot. Lest you say that there is reward for him in it, Rabbi Yosei teaches us that since that person engaged in Torah study without the intention of observing the mitzvot himself, he does not receive a reward for the mitzvot that he taught others and which they performed.,And if you wish, say that one who confounds himself in matters of halakha is referring to a judge who had a case come before him, and he learned the tradition about a ruling in a similar case, and he likens one matter to the other in order to reach a conclusion; and he has a teacher nearby but he does not go and ask him. This is inappropriate, as judges must be very careful not to err in judgment.,As Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: A judge should always view himself as if a sword were placed between his thighs, so that if he leans right or left he will be injured, and as if Gehenna was open beneath him, as it is stated: “Behold, it is the bed of Solomon; sixty mighty men are around it, of the mighty men of Israel. They all handle the sword, and are expert in war; every man has his sword upon his thigh, because of dread in the night” (Song of Songs 3:7–8), i.e., because of the dread of Gehenna, which is similar to the night. Rabbi Shmuel bar Naḥmani understands the mighty men of Israel in this verse to refer to the judges who sit in judgment around the bed of Solomon, i.e., in the Temple.,§ It was taught in the mishna that Rabban Gamliel says: If the minor refuses of her own accord, her refusal is valid. And if not, she should wait until she reaches majority, whereupon her marriage is valid by Torah law, and the widowed adult sister shall be exempt from levirate marriage due to her status as the sister of a wife. Rabbi Elazar raised a dilemma to Rav: What is Rabban Gamliel’s reasoning? Is it because he holds that the betrothal of a minor girl is in suspension and when she reaches majority, the betrothal reaches majority, i.e., is fully realized, with her? Accordingly, the betrothal would then be realized even if he did not engage in intercourse with her after she reached majority.,Or perhaps, is it because he holds that when a yavam betroths the sister of his yevama, causing the yevama to be forbidden to him, the yevama is exempt and is released even though her levirate bond came first? If he engaged in sexual intercourse with his betrothed after she reached majority, then yes, the yevama is exempt as a forbidden relative, because only then does Rabban Gamliel consider the betrothal to be fully realized, but if he did not engage in intercourse with his betrothed, then the yevama is not exempt from levirate marriage.,Rav said to him: This is Rabban Gamliel’s reasoning: Because he holds that in the case of one who betroths the sister of his yevama, the yevama is exempt and is released, then if he engaged in sexual intercourse with the sister after she reached majority then yes, the yevama is exempt from levirate marriage, but if he did not engage in intercourse with the sister after she reached majority, the yevama is not exempt.,Rav Sheshet said: I say that Rav said this halakha when he was dozing and lying down, as it is difficult. As it is taught in a baraita: In the case of one who betroths a minor girl, her betrothal is in suspension. What does it mean that it is in suspension? Is it not that when she reaches majority, the betrothal reaches majority with her and is fully realized even if he did not have intercourse with her after she reached majority?,Ravin, son of Rav Naḥman, said to Rav Sheshet: This matter, that the betrothal of a minor girl remains in suspension, should be understood differently. It means that her betrothal is provisional as long as she is still a minor: If he has sexual intercourse with her after she reaches majority, yes, her betrothal is realized; if he does not engage in intercourse with her after she reaches majority, her betrothal is not realized. For she says to herself: He has an advantage over me in that he can divorce me, and I have an advantage over him, as I can refuse him. Since the marriage of a minor depends upon her ongoing consent, as she can refuse him at any time, it remains provisional until it is consummated when she is an adult.,The Gemara asks: But does Rav truly think that only if he has intercourse with her after she becomes an adult, then yes, her betrothal is realized, but if he did not engage in intercourse with her, then no, it is not realized? Wasn’t it stated that with regard to a minor who had not refused her husband and reached majority, and then went and married another, Rav said: She does not require a bill of divorce from the second man, as she is fully married to the first and consequently her second marriage is invalid? And Shmuel said: She does require a bill of divorce from the second man, as it is uncertain whether her second marriage is valid.''. None|
|23. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Ambrose, religious intermarriage opposed by • intermarriage
Found in books: Kraemer (2020) 131; Roskovec and Hušek (2021) 162
|24. Anon., Joseph And Aseneth, 1.5, 7.5
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • gentiles, and intermarriage • intermarriage • intermarriage, Jews and • intermarriage, in post-biblical texts
Found in books: Gruen (2011) 285, 286; Gruen (2020) 127, 128; Salvesen et al (2020) 101
|1.5. And he was very rich, and wise, and generous, and he was Pharaoh's counsellor, and his name was Pentephres; and he was the priest of Heliopolis. " '|
7.5. And Joseph would reject them out of hand, saying, I will not sin before the God of Israel. ' ". None