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: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข intermarriage, Jews and โข intermarriage, in post-biblical texts
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 284; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126, 137, 138
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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 |
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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: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข gentiles, and intermarriage โข intermarriage โข intermarriage, Jews and โข intermarriage, biblical figures โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement โข intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned โข intermarriage, in Philo โข intermarriage, the Deuteronomist on โข intermarriage, to Egyptian, Moabite, Ammonite, or Edomite men โข intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women โข sex, intermarriage
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 375, 378, 382; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 195; Gruen (2011), Rethinking the Other in Antiquity, 280, 281, 282; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114, 117, 159; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 117; Katzoff (2019), On Jews in the Roman World: Collected Studies. 169; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 148, 149; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 602
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7.1 ืึผืึฐืฉืึทืึผึตื ืึฐืฉืึนื ึฐืึธืื ืึถืึพืคึผึธื ึธืื ืึฐืึทืึฒืึดืืืึน ืึนื ืึฐืึทืึตืจ ืึฐืฉืึนื ึฐืืึน ืึถืึพืคึผึธื ึธืื ืึฐืฉืึทืึผึถืึพืืึนื
7.1 ืึผึดื ืึฐืึดืืึฒืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึถืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึทืชึผึธื ืึธืึพืฉืึธืึผึธื ืึฐืจึดืฉืึฐืชึผึธืึผ ืึฐื ึธืฉืึทื ืึผืึนืึดืึพืจึทืึผึดืื ืึดืคึผึธื ึถืืึธ ืึทืึดืชึผึดื ืึฐืึทืึผึดืจึฐืึผึธืฉืึดื ืึฐืึธืึฑืึนืจึดื ืึฐืึทืึผึฐื ึทืขึฒื ึดื ืึฐืึทืคึผึฐืจึดืึผึดื ืึฐืึทืึดืึผึดื ืึฐืึทืึฐืืึผืกึดื ืฉืึดืึฐืขึธื ืืึนืึดื ืจึทืึผึดืื ืึทืขึฒืฆืึผืึดืื ืึดืึผึถืึผึธื 7.2 ืึฐืึทื ืึถืชึพืึทืฆึผึดืจึฐืขึธื ืึฐืฉืึทืึผึทื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึธื ืขึทืึพืึฒืึนื ืึทื ึผึดืฉืึฐืึธืจึดืื ืึฐืึทื ึผึดืกึฐืชึผึธืจึดืื ืึดืคึผึธื ึถืืึธื 7.2 ืึผื ึฐืชึธื ึธื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฐืคึธื ึถืืึธ ืึฐืึดืึผึดืืชึธื ืึทืึฒืจึตื ืชึผึทืึฒืจึดืื ืึนืชึธื ืึนืึพืชึดืึฐืจึนืช ืึธืึถื ืึผึฐืจึดืืช ืึฐืึนื ืชึฐืึธื ึผึตืื 7.3 ืึฐืึนื ืชึดืชึฐืึทืชึผึตื ืึผึธื ืึผึดืชึผึฐืึธ ืึนืึพืชึดืชึผึตื ืึดืึฐื ืึน ืึผืึดืชึผืึน ืึนืึพืชึดืงึผึทื ืึดืึฐื ึถืึธื 7.4 ืึผึดืึพืึธืกึดืืจ ืึถืชึพืึผึดื ึฐืึธ ืึตืึทืึฒืจึทื ืึฐืขึธืึฐืืึผ ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฐืึธืจึธื ืึทืฃึพืึฐืืึธื ืึผึธืึถื ืึฐืึดืฉืึฐืึดืืึฐืึธ ืึทืึตืจื 7.5 ืึผึดืึพืึดืึพืึผึนื ืชึทืขึฒืฉืืึผ ืึธืึถื ืึดืึฐืึผึฐืึนืชึตืืึถื ืชึผึดืชึผึนืฆืึผ ืึผืึทืฆึผึตืึนืชึธื ืชึผึฐืฉืึทืึผึตืจืึผ ืึทืึฒืฉืึตืืจึตืึถื ืชึผึฐืึทืึผึตืขืึผื ืึผืคึฐืกึดืืึตืืึถื ืชึผึดืฉืึฐืจึฐืคืึผื ืึผึธืึตืฉืื 7.6 ืึผึดื ืขึทื ืงึธืืึนืฉื ืึทืชึผึธื ืึทืืืึธื ืึฑืึนืึถืืึธ ืึผึฐืึธ ืึผึธืึทืจ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึดืึฐืืึนืช ืืึน ืึฐืขึทื ืกึฐืึปืึผึธื ืึดืึผึนื ืึธืขึทืึผึดืื ืึฒืฉืึถืจ ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธืื
22.28 ืึผึดืึพืึดืึฐืฆึธื ืึดืืฉื ื ืขืจ ื ึทืขึฒืจึธื ืึฐืชืึผืึธื ืึฒืฉืึถืจ ืึนืึพืึนืจึธืฉืึธื ืึผืชึฐืคึธืฉืึธืึผ ืึฐืฉืึธืึทื ืขึดืึผึธืึผ ืึฐื ึดืึฐืฆึธืืึผื 22.29 ืึฐื ึธืชึทื ืึธืึดืืฉื ืึทืฉืึผึนืึตื ืขึดืึผึธืึผ ืึทืึฒืึดื ืื ืขืจ ืึทื ึผึทืขึฒืจึธื ืึฒืึดืฉืึผึดืื ืึผึธืกึถืฃ ืึฐืืึนึพืชึดืึฐืึถื ืึฐืึดืฉืึผึธื ืชึผึทืึทืช ืึฒืฉืึถืจ ืขึดื ึผึธืึผ ืึนืึพืืึผืึทื ืฉืึทืึผึฐืึธื ืึผึธืึพืึธืึธืืื
23.4 ืึนืึพืึธืึนื ืขึทืึผืึนื ึดื ืึผืืึนืึธืึดื ืึผึดืงึฐืึทื ืึฐืืึธื ืึผึทื ืึผืึนืจ ืขึฒืฉืึดืืจึดื ืึนืึพืึธืึนื ืึธืึถื ืึผึดืงึฐืึทื ืึฐืืึธื ืขึทืึพืขืึนืึธืื 23.5 ืขึทืึพืึผึฐืึทืจ ืึฒืฉืึถืจ ืึนืึพืงึดืึผึฐืืึผ ืึถืชึฐืึถื ืึผึทืึผึถืึถื ืึผืึทืึผึทืึดื ืึผึทืึผึถืจึถืึฐ ืึผึฐืฆึตืืชึฐืึถื ืึดืึผึดืฆึฐืจึธืึดื ืึทืึฒืฉืึถืจ ืฉืึธืึทืจ ืขึธืึถืืึธ ืึถืชึพืึผึดืึฐืขึธื ืึผึถืึพืึผึฐืขืึนืจ ืึดืคึผึฐืชืึนืจ ืึฒืจึทื ื ึทืึฒืจึทืึดื ืึฐืงึทืึฐืึถืึผึธื 23.6 ืึฐืึนืึพืึธืึธื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึดืฉืึฐืึนืขึท ืึถืึพืึผึดืึฐืขึธื ืึทืึผึทืึฒืคึนืึฐ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึฐืึธ ืึถืชึพืึทืงึผึฐืึธืึธื ืึดืึฐืจึธืึธื ืึผึดื ืึฒืึตืึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธื 23.7 ืึนืึพืชึดืึฐืจึนืฉื ืฉืึฐืึนืึธื ืึฐืึนืึธืชึธื ืึผึธืึพืึธืึถืืึธ ืึฐืขืึนืึธืื 23.8 ืึนืึพืชึฐืชึทืขึตื ืึฒืึนืึดื ืึผึดื ืึธืึดืืึธ ืืึผื ืึนืึพืชึฐืชึทืขึตื ืึดืฆึฐืจึดื ืึผึดืึพืึตืจ ืึธืึดืืชึธ ืึฐืึทืจึฐืฆืึนื 23.9 ืึผึธื ึดืื ืึฒืฉืึถืจึพืึดืึผึธืึฐืืึผ ืึธืึถื ืึผืึนืจ ืฉืึฐืึดืืฉืึดื ืึธืึนื ืึธืึถื ืึผึดืงึฐืึทื ืึฐืืึธืื'' None | sup>
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 damselโs 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 |
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3. Hebrew Bible, Exodus, 2.16-2.22, 12.38, 34.11-34.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข gentiles, and intermarriage โข intermarriage โข intermarriage, Jews and โข intermarriage, biblical figures โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement โข intermarriage, in Philo โข intermarriage, the Deuteronomist on โข intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 375; Gruen (2011), Rethinking the Other in Antiquity, 280, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114, 116, 155, 159; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354
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2.16 ืึผืึฐืึนืึตื ืึดืึฐืึธื ืฉืึถืึทืข ืึผึธื ืึนืช ืึทืชึผึธืึนืื ึธื ืึทืชึผึดืึฐืึถื ึธื ืึทืชึผึฐืึทืึผึถืื ึธื ืึถืชึพืึธืจึฐืึธืึดืื ืึฐืึทืฉืึฐืงืึนืช ืฆึนืื ืึฒืึดืืึถืื 2.17 ืึทืึผึธืึนืืึผ ืึธืจึนืขึดืื ืึทืึฐืึธืจึฐืฉืืึผื ืึทืึผึธืงึธื ืึนืฉืึถื ืึทืึผืึนืฉืึดืขึธื ืึทืึผึทืฉืึฐืงึฐ ืึถืชึพืฆึนืื ึธืื 2.18 ืึทืชึผึธืึนืื ึธื ืึถืึพืจึฐืขืึผืึตื ืึฒืึดืืึถื ืึทืึผึนืืึถืจ ืึทืึผืึผืขึท ืึดืึทืจึฐืชึผึถื ืึผึนื ืึทืึผืึนืื 2.19 ืึทืชึผึนืืึทืจึฐืึธ ืึดืืฉื ืึดืฆึฐืจึดื ืึดืฆึผึดืืึธื ืึผ ืึดืึผึทื ืึธืจึนืขึดืื ืึฐืึทืึพืึผึธืึนื ืึธืึธื ืึธื ืึผ ืึทืึผึทืฉืึฐืงึฐ ืึถืชึพืึทืฆึผึนืืื' '2.21 ืึทืึผืึนืึถื ืึนืฉืึถื ืึธืฉืึถืึถืช ืึถืชึพืึธืึดืืฉื ืึทืึผึดืชึผึตื ืึถืชึพืฆึดืคึผึนืจึธื ืึดืชึผืึน ืึฐืึนืฉืึถืื 2.22 ืึทืชึผึตืึถื ืึผึตื ืึทืึผึดืงึฐืจึธื ืึถืชึพืฉืึฐืืึน ืึผึตืจึฐืฉืึนื ืึผึดื ืึธืึทืจ ืึผึตืจ ืึธืึดืืชึดื ืึผึฐืึถืจึถืฅ ื ึธืึฐืจึดืึผึธืื
12.38 ืึฐืึทืึพืขึตืจึถื ืจึทื ืขึธืึธื ืึดืชึผึธื ืึฐืฆึนืื ืึผืึธืงึธืจ ืึดืงึฐื ึถื ืึผึธืึตื ืึฐืึนืื
34.11 ืฉืึฐืึธืจึพืึฐืึธ ืึตืช ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึฐืึธ ืึทืึผืึนื ืึดื ึฐื ึดื ืึนืจึตืฉื ืึดืคึผึธื ึถืืึธ ืึถืชึพืึธืึฑืึนืจึดื ืึฐืึทืึผึฐื ึทืขึฒื ึดื ืึฐืึทืึดืชึผึดื ืึฐืึทืคึผึฐืจึดืึผึดื ืึฐืึทืึดืึผึดื ืึฐืึทืึฐืืึผืกึดืื 34.12 ืึดืฉืึผึธืึถืจ ืึฐืึธ ืคึผึถืึพืชึผึดืึฐืจึนืช ืึผึฐืจึดืืช ืึฐืืึนืฉืึตื ืึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึทืชึผึธื ืึผึธื ืขึธืึถืืึธ ืคึผึถืึพืึดืึฐืึถื ืึฐืืึนืงึตืฉื ืึผึฐืงึดืจึฐืึผึถืึธื 34.13 ืึผึดื ืึถืชึพืึดืึฐืึผึฐืึนืชึธื ืชึผึดืชึผึนืฆืึผื ืึฐืึถืชึพืึทืฆึผึตืึนืชึธื ืชึผึฐืฉืึทืึผึตืจืึผื ืึฐืึถืชึพืึฒืฉืึตืจึธืื ืชึผึดืึฐืจึนืชืึผืื 34.14 ืึผึดื ืึนื ืชึดืฉืึฐืชึผึทืึฒืึถื ืึฐืึตื ืึทืึตืจ ืึผึดื ืึฐืืึธื ืงึทื ึผึธื ืฉืึฐืืึน ืึตื ืงึทื ึผึธื ืืึผืื 34.15 ืคึผึถืึพืชึผึดืึฐืจึนืช ืึผึฐืจึดืืช ืึฐืืึนืฉืึตื ืึธืึธืจึถืฅ ืึฐืึธื ืึผ ืึทืึฒืจึตื ืึฑืึนืึตืืึถื ืึฐืึธืึฐืืึผ ืึตืืึนืึตืืึถื ืึฐืงึธืจึธื ืึฐืึธ ืึฐืึธืึทืึฐืชึผึธ ืึดืึผึดืึฐืืึนื 34.16 ืึฐืึธืงึทืึฐืชึผึธ ืึดืึผึฐื ึนืชึธืื ืึฐืึธื ึถืืึธ ืึฐืึธื ืึผ ืึฐื ึนืชึธืื ืึทืึฒืจึตื ืึฑืึนืึตืืึถื ืึฐืึดืึฐื ืึผ ืึถืชึพืึผึธื ึถืืึธ ืึทืึฒืจึตื ืึฑืึนืึตืืึถืื'' None | sup>
2.16 Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their fatherโs 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: โHow is it that ye are come so soon to-day?โ 2.19 And they said: โAn Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.โ 2.20 And he said unto his daughters: โAnd where is he? Why is it that ye have left the man? call him, that he may eat bread.โ 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: โI have been a stranger in a strange land.โ
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 |
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4. Hebrew Bible, Genesis, 6.1-6.5, 6.7, 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: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข angelic sin, as intermarriage โข gentiles, and intermarriage โข intermarriage โข intermarriage, Israelites and Shechemites โข intermarriage, Jews and โข intermarriage, biblical figures โข intermarriage, denounced in Ezra-Nehemiah โข intermarriage, in post-biblical texts โข non-Jews, intermarriage with โข โintermarriage,โ
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 280, 282, 283, 285, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 113, 116, 118, 123, 124, 127; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 240; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 92, 102, 106, 107, 109, 110, 115, 116, 117, 118, 120, 122, 123, 125, 136, 137, 138, 139, 148, 149, 151, 155, 156, 159, 190, 191, 193, 198, 202, 205, 206, 207, 208, 209, 211, 212, 213, 214, 216, 217, 220, 221, 222, 223, 224, 225, 234, 236, 261, 267; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101, 354
sup>
6.1 ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1 ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2 ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2 ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4 ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื 6.5 ืึทืึผึทืจึฐื ืึฐืืึธื ืึผึดื ืจึทืึผึธื ืจึธืขึทืช ืึธืึธืึธื ืึผึธืึธืจึถืฅ ืึฐืึธืึพืึตืฆึถืจ ืึทืึฐืฉืึฐืึนืช ืึดืึผืึน ืจึทืง ืจึทืข ืึผึธืึพืึทืึผืึนืื
6.7 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึฐืึถื ืึถืชึพืึธืึธืึธื ืึฒืฉืึถืจึพืึผึธืจึธืืชึดื ืึตืขึทื ืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึตืึธืึธื ืขึทืึพืึผึฐืึตืึธื ืขึทืึพืจึถืึถืฉื ืึฐืขึทืึพืขืึนืฃ ืึทืฉืึผึธืึธืึดื ืึผึดื ื ึดืึทืึฐืชึผึดื ืึผึดื ืขึฒืฉืึดืืชึดืื
1
6.1 ืึฐืฉืึธืจึทื ืึตืฉืึถืช ืึทืึฐืจึธื ืึนื ืึธืึฐืึธื ืืึน ืึฐืึธืึผ ืฉืึดืคึฐืึธื ืึดืฆึฐืจึดืืช ืึผืฉืึฐืึธืึผ ืึธืึธืจื
1
6.1 ืึทืึผึนืืึถืจ ืึธืึผ ืึทืึฐืึทืึฐ ืึฐืืึธื ืึทืจึฐืึผึธื ืึทืจึฐืึผึถื ืึถืชึพืึทืจึฐืขึตืึฐ ืึฐืึนื ืึดืกึผึธืคึตืจ ืึตืจึนืื 16.2 ืึทืชึผึนืืึถืจ ืฉืึธืจึทื ืึถืึพืึทืึฐืจึธื ืึดื ึผึตืึพื ึธื ืขึฒืฆึธืจึทื ึดื ืึฐืืึธื ืึดืึผึถืึถืช ืึผึนืึพื ึธื ืึถืึพืฉืึดืคึฐืึธืชึดื ืืึผืึทื ืึดืึผึธื ึถื ืึดืึผึถื ึผึธื ืึทืึผึดืฉืึฐืึทืข ืึทืึฐืจึธื ืึฐืงืึนื ืฉืึธืจึธืื 16.3 ืึทืชึผึดืงึผึทื ืฉืึธืจึทื ืึตืฉืึถืชึพืึทืึฐืจึธื ืึถืชึพืึธืึธืจ ืึทืึผึดืฆึฐืจึดืืช ืฉืึดืคึฐืึธืชึธืึผ ืึดืงึผึตืฅ ืขึถืฉืึถืจ ืฉืึธื ึดืื ืึฐืฉืึถืึถืช ืึทืึฐืจึธื ืึผึฐืึถืจึถืฅ ืึผึฐื ึธืขึทื ืึทืชึผึดืชึผึตื ืึนืชึธืึผ ืึฐืึทืึฐืจึธื ืึดืืฉืึธืึผ ืืึน ืึฐืึดืฉืึผึธืื
24.3 ืึฐืึทืฉืึฐืึผึดืืขึฒืึธ ืึผึทืืืึธื ืึฑืึนืึตื ืึทืฉืึผึธืึทืึดื ืึตืืึนืึตื ืึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึนืึพืชึดืงึผึทื ืึดืฉืึผึธื ืึดืึฐื ึดื ืึดืึผึฐื ืึนืช ืึทืึผึฐื ึทืขึฒื ึดื ืึฒืฉืึถืจ ืึธื ึนืึดื ืืึนืฉืึตื ืึผึฐืงึดืจึฐืึผืึนื
24.3 ืึทืึฐืึดื ืึผึดืจึฐืึนืช ืึถืชึพืึทื ึผึถืึถื ืึฐืึถืชึพืึทืฆึผึฐืึดืึดืื ืขึทืึพืึฐืึตื ืึฒืึนืชืึน ืึผืึฐืฉืึธืึฐืขืึน ืึถืชึพืึผึดืึฐืจึตื ืจึดืึฐืงึธื ืึฒืึนืชืึน ืึตืืึนืจ ืึผึนืึพืึดืึผึถืจ ืึตืึทื ืึธืึดืืฉื ืึทืึผึธืึนื ืึถืึพืึธืึดืืฉื ืึฐืึดื ึผึตื ืขึนืึตื ืขึทืึพืึทืึผึฐืึทืึผึดืื ืขึทืึพืึธืขึธืึดืื 24.4 ืึทืึผึนืืึถืจ ืึตืึธื ืึฐืืึธื ืึฒืฉืึถืจึพืึดืชึฐืึทืึผึทืึฐืชึผึดื ืึฐืคึธื ึธืื ืึดืฉืึฐืึทื ืึทืึฐืึธืืึน ืึดืชึผึธืึฐ ืึฐืึดืฆึฐืึดืืึท ืึผึทืจึฐืึผึถืึธ ืึฐืึธืงึทืึฐืชึผึธ ืึดืฉืึผึธื ืึดืึฐื ึดื ืึดืึผึดืฉืึฐืคึผึทืึฐืชึผึดื ืึผืึดืึผึตืืช ืึธืึดืื 24.4 ืึผึดื ืึถืึพืึทืจึฐืฆึดื ืึฐืึถืึพืืึนืึทืึฐืชึผึดื ืชึผึตืึตืึฐ ืึฐืึธืงึทืึฐืชึผึธ ืึดืฉืึผึธื ืึดืึฐื ึดื ืึฐืึดืฆึฐืึธืงื
24.37 ืึทืึผึทืฉืึฐืึผึดืขึตื ึดื ืึฒืึนื ึดื ืึตืืึนืจ ืึนืึพืชึดืงึผึทื ืึดืฉืึผึธื ืึดืึฐื ึดื ืึดืึผึฐื ืึนืช ืึทืึผึฐื ึทืขึฒื ึดื ืึฒืฉืึถืจ ืึธื ึนืึดื ืึนืฉืึตื ืึผึฐืึทืจึฐืฆืึนื
25.1 ืึทืฉืึผึธืึถื ืึฒืฉืึถืจึพืงึธื ึธื ืึทืึฐืจึธืึธื ืึตืึตืช ืึผึฐื ึตืึพืึตืช ืฉืึธืึผึธื ืงึปืึผึทืจ ืึทืึฐืจึธืึธื ืึฐืฉืึธืจึธื ืึดืฉืึฐืชึผืึนื
25.1 ืึทืึผึนืกึถืฃ ืึทืึฐืจึธืึธื ืึทืึผึดืงึผึทื ืึดืฉืึผึธื ืึผืฉืึฐืึธืึผ ืงึฐืืึผืจึธืื
26.34 ืึทืึฐืึดื ืขึตืฉืึธื ืึผึถืึพืึทืจึฐืึผึธืขึดืื ืฉืึธื ึธื ืึทืึผึดืงึผึทื ืึดืฉืึผึธื ืึถืชึพืึฐืืึผืึดืืช ืึผึทืชึพืึผึฐืึตืจึดื ืึทืึดืชึผึดื ืึฐืึถืชึพืึผึธืฉืึฐืึทืช ืึผึทืชึพืึตืืึนื ืึทืึดืชึผึดืื 26.35 ืึทืชึผึดืึฐืึถืืึธ ืึนืจึทืช ืจืึผืึท ืึฐืึดืฆึฐืึธืง ืึผืึฐืจึดืึฐืงึธืื
36.2 ืึตืึผึถื ืึฐื ึตืึพืฉืึตืขึดืืจ ืึทืึนืจึดื ืึนืฉืึฐืึตื ืึธืึธืจึถืฅ ืืึนืึธื ืึฐืฉืืึนืึธื ืึฐืฆึดืึฐืขืึนื ืึทืขึฒื ึธืื
36.2 ืขึตืฉืึธื ืึธืงึทื ืึถืชึพื ึธืฉืึธืื ืึดืึผึฐื ืึนืช ืึผึฐื ึธืขึทื ืึถืชึพืขึธืึธื ืึผึทืชึพืึตืืืึนื ืึทืึดืชึผึดื ืึฐืึถืชึพืึธืึณืึดืืึธืึธื ืึผึทืชึพืขึฒื ึธื ืึผึทืชึพืฆึดืึฐืขืึนื ืึทืึดืึผึดืื
41.45 ืึทืึผึดืงึฐืจึธื ืคึทืจึฐืขึนื ืฉืึตืึพืืึนืกึตืฃ ืฆึธืคึฐื ึทืช ืคึผึทืขึฐื ึตืึท ืึทืึผึดืชึผึถืึพืืึน ืึถืชึพืึธืกึฐื ึทืช ืึผึทืชึพืคึผืึนืึดื ืคึถืจึทืข ืึผึนืึตื ืึนื ืึฐืึดืฉืึผึธื ืึทืึผึตืฆึตื ืืึนืกึตืฃ ืขึทืึพืึถืจึถืฅ ืึดืฆึฐืจึธืึดืื' '41.51 ืึทืึผึดืงึฐืจึธื ืืึนืกึตืฃ ืึถืชึพืฉืึตื ืึทืึผึฐืืึนืจ ืึฐื ึทืฉืึผึถื ืึผึดืึพื ึทืฉืึผึทื ึดื ืึฑืึนืึดืื ืึถืชึพืึผึธืึพืขึฒืึธืึดื ืึฐืึตืช ืึผึธืึพืึผึตืืช ืึธืึดืื 41.52 ืึฐืึตืช ืฉืึตื ืึทืฉืึผึตื ึดื ืงึธืจึธื ืึถืคึฐืจึธืึดื ืึผึดืึพืึดืคึฐืจึทื ึดื ืึฑืึนืึดืื ืึผึฐืึถืจึถืฅ ืขึธื ึฐืึดืื
49.5 ืฉืึดืึฐืขืึนื ืึฐืึตืึดื ืึทืึดืื ืึผึฐืึตื ืึธืึธืก ืึฐืึตืจึนืชึตืืึถืื 49.6 ืึผึฐืกึนืึธื ืึทืึพืชึผึธืึนื ื ึทืคึฐืฉืึดื ืึผึดืงึฐืึธืึธื ืึทืึพืชึผึตืึทื ืึผึฐืึนืึดื ืึผึดื ืึฐืึทืคึผึธื ืึธืจึฐืืึผ ืึดืืฉื ืึผืึดืจึฐืฆึนื ึธื ืขึดืงึผึฐืจืึผึพืฉืืึนืจื 49.7 ืึธืจืึผืจ ืึทืคึผึธื ืึผึดื ืขึธื ืึฐืขึถืึฐืจึธืชึธื ืึผึดื ืงึธืฉืึธืชึธื ืึฒืึทืึผึฐืงึตื ืึผึฐืึทืขึฒืงึนื ืึทืึฒืคึดืืฆึตื ืึผึฐืึดืฉืึฐืจึธืึตืื'' None | sup>
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: โMy spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6.7 And the LORD said: โI will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.โ
1
6.1 Now Sarai Abramโs wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar. 16.2 And Sarai said unto Abram: โBehold 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.โ And Abram hearkened to the voice of Sarai. 16.3 And Sarai Abramโs 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.โ
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 Josephโs 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.โ
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: โfor God hath made me forget all my toil, and all my fatherโs house.โ 41.52 And the name of the second called he Ephraim: โfor God hath made me fruitful in the land of my affliction.โ
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 |
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5. Hebrew Bible, Leviticus, 18.27-18.28, 20.26, 24.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข gentiles, and intermarriage โข intermarriage โข intermarriage, biblical figures โข kilayim, โintermarriageโ as โข non-Jews, intermarriage with โข sexuality, intermarriage โข โintermarriage,โ
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 251; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 117, 118; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 133; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354
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18.27 ืึผึดื ืึถืชึพืึผึธืึพืึทืชึผืึนืขึตืึนืช ืึธืึตื ืขึธืฉืืึผ ืึทื ึฐืฉืึตืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจ ืึดืคึฐื ึตืืึถื ืึทืชึผึดืึฐืึธื ืึธืึธืจึถืฅื 18.28 ืึฐืึนืึพืชึธืงึดืื ืึธืึธืจึถืฅ ืึถืชึฐืึถื ืึผึฐืึทืึผึทืึฒืึถื ืึนืชึธืึผ ืึผึทืึฒืฉืึถืจ ืงึธืึธื ืึถืชึพืึทืึผืึนื ืึฒืฉืึถืจ ืึดืคึฐื ึตืืึถืื
20.26 ืึดืึฐืึดืืชึถื ืึดื ืงึฐืึนืฉืึดืื ืึผึดื ืงึธืืึนืฉื ืึฒื ึดื ืึฐืืึธื ืึธืึทืึฐืึผึดื ืึถืชึฐืึถื ืึดืึพืึธืขึทืึผึดืื ืึดืึฐืืึนืช ืึดืื' ' None | sup>
18.27 for all these abominations have the men of the land done, that were before you, and the land is defiledโ 18.28 that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.
20.26 And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.
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 |
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6. Hebrew Bible, Numbers, 12.1-12.8, 25.1-25.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Intermarriage โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, biblical figures
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 223; Gruen (2011), Rethinking the Other in Antiquity, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114, 116
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12.1 ืึฐืึถืขึธื ึธื ืกึธืจ ืึตืขึทื ืึธืึนืึถื ืึฐืึดื ึผึตื ืึดืจึฐืึธื ืึฐืฆึนืจึทืขึทืช ืึผึทืฉืึผึธืึถื ืึทืึผึดืคึถื ืึทืึฒืจึนื ืึถืึพืึดืจึฐืึธื ืึฐืึดื ึผึตื ืึฐืฆึนืจึธืขึทืชื
12.1 ืึทืชึผึฐืึทืึผึตืจ ืึดืจึฐืึธื ืึฐืึทืึฒืจึนื ืึผึฐืึนืฉืึถื ืขึทืึพืึนืืึนืช ืึธืึดืฉืึผึธื ืึทืึผึปืฉืึดืืช ืึฒืฉืึถืจ ืึธืงึธื ืึผึดืึพืึดืฉืึผึธื ืึปืฉืึดืืช ืึธืงึธืื 12.2 ืึทืึผึนืืึฐืจืึผ ืึฒืจึทืง ืึทืึฐึพืึผึฐืึนืฉืึถื ืึผึดืึผึถืจ ืึฐืืึธื ืึฒืึนื ืึผึทืึพืึผึธื ืึผ ืึดืึผึตืจ ืึทืึผึดืฉืึฐืึทืข ืึฐืืึธืื 12.3 ืึฐืึธืึดืืฉื ืึนืฉืึถื ืขื ื ืขึธื ึธืื ืึฐืึนื ืึดืึผึนื ืึธืึธืึธื ืึฒืฉืึถืจ ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธืื 12.4 ืึทืึผึนืืึถืจ ืึฐืืึธื ืคึผึดืชึฐืึนื ืึถืึพืึนืฉืึถื ืึฐืึถืึพืึทืึฒืจึนื ืึฐืึถืึพืึดืจึฐืึธื ืฆึฐืืึผ ืฉืึฐืึธืฉืึฐืชึผึฐืึถื ืึถืึพืึนืึถื ืืึนืขึตื ืึทืึผึตืฆึฐืืึผ ืฉืึฐืึธืฉืึฐืชึผึธืื 12.5 ืึทืึผึตืจึถื ืึฐืืึธื ืึผึฐืขึทืึผืึผื ืขึธื ึธื ืึทืึผึทืขึฒืึนื ืคึผึถืชึทื ืึธืึนืึถื ืึทืึผึดืงึฐืจึธื ืึทืึฒืจึนื ืึผืึดืจึฐืึธื ืึทืึผึตืฆึฐืืึผ ืฉืึฐื ึตืืึถืื 12.6 ืึทืึผึนืืึถืจ ืฉืึดืึฐืขืึผึพื ึธื ืึฐืึธืจึธื ืึดืึพืึดืึฐืึถื ื ึฐืึดืืึฒืึถื ืึฐืืึธื ืึผึทืึผึทืจึฐืึธื ืึตืึธืื ืึถืชึฐืึทืึผึธืข ืึผึทืึฒืืึนื ืึฒืึทืึผึถืจึพืึผืึนื 12.7 ืึนืึพืึตื ืขึทืึฐืึผึดื ืึนืฉืึถื ืึผึฐืึธืึพืึผึตืืชึดื ื ึถืึฑืึธื ืืึผืื 12.8 ืคึผึถื ืึถืึพืคึผึถื ืึฒืึทืึผึถืจึพืึผืึน ืึผืึทืจึฐืึถื ืึฐืึนื ืึฐืึดืืึนืช ืึผืชึฐืึปื ึทืช ืึฐืืึธื ืึทืึผึดืื ืึผืึทืึผืึผืขึท ืึนื ืึฐืจึตืืชึถื ืึฐืึทืึผึตืจ ืึผึฐืขึทืึฐืึผึดื ืึฐืึนืฉืึถืื
25.1 ืึทืึฐืึทืึผึตืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึผึตืืึนืจื
25.1 ืึทืึผึตืฉืึถื ืึดืฉืึฐืจึธืึตื ืึผึทืฉืึผึดืึผึดืื ืึทืึผึธืึถื ืึธืขึธื ืึดืึฐื ืึนืช ืึถืึพืึผึฐื ืึนืช ืืึนืึธืื 25.2 ืึทืชึผึดืงึฐืจึถืืึธ ืึธืขึธื ืึฐืึดืึฐืึตื ืึฑืึนืึตืืึถื ืึทืึผึนืืึทื ืึธืขึธื ืึทืึผึดืฉืึฐืชึผึทืึฒืึผืึผ ืึตืืึนืึตืืึถืื'' None | sup>
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: โHath the LORD indeed spoken only with Moses? hath He not spoken also with us?โ And the LORD heard it.โ 12.3 Now the man Moses was very meek, above all the men that were upon the face of the earth.โ 12.4 And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: โCome out ye three unto the tent of meeting.โ 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: โHear 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?โ
25.1 And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab. 25.2 And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.'' None |
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7. Hebrew Bible, 1 Kings, 3.1, 11.1-11.11, 14.21, 16.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข Samson, intermarriage โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, Samson โข intermarriage, biblical figures โข intermarriage, denounced in Ezra-Nehemiah โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement โข intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned โข intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray โข intermarriage, exegetical ways of removal of the sin of โข intermarriage, the Deuteronomist on โข intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 374, 375, 376, 377, 379, 381; Gruen (2011), Rethinking the Other in Antiquity, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 115, 117, 123
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3.1 ืึทืึผึดืืึทื ืึทืึผึธืึธืจ ืึผึฐืขึตืื ึตื ืึฒืึนื ึธื ืึผึดื ืฉืึธืึทื ืฉืึฐืึนืึนื ืึถืชึพืึทืึผึธืึธืจ ืึทืึผึถืื
3.1 ืึทืึผึดืชึฐืึทืชึผึตื ืฉืึฐืึนืึนื ืึถืชึพืคึผึทืจึฐืขึนื ืึถืึถืึฐ ืึดืฆึฐืจึธืึดื ืึทืึผึดืงึผึทื ืึถืชึพืึผึทืชึพืคึผึทืจึฐืขึนื ืึทืึฐืึดืืึถืึธ ืึถืึพืขึดืืจ ืึผึธืึดื ืขึทื ืึผึทืึผึนืชืึน ืึดืึฐื ืึนืช ืึถืชึพืึผึตืืชืึน ืึฐืึถืชึพืึผึตืืช ืึฐืืึธื ืึฐืึถืชึพืืึนืึทืช ืึฐืจืึผืฉืึธืึทึดื ืกึธืึดืืื
11.1 ืึฐืึทืึผึถืึถืึฐ ืฉืึฐืึนืึนื ืึธืึทื ื ึธืฉืึดืื ื ึธืึฐืจึดืึผืึนืช ืจึทืึผืึนืช ืึฐืึถืชึพืึผึทืชึพืคึผึทืจึฐืขึนื ืืึนืึฒืึดืึผืึนืช ืขึทืึผึณื ึดืึผืึนืช ืึฒืึนืึดืึผึนืช ืฆึตืึฐื ึดืึผึนืช ืึดืชึผึดืึผึนืชื
11.1 ืึฐืฆึดืึผึธื ืึตืึธืื ืขึทืึพืึทืึผึธืึธืจ ืึทืึผึถื ืึฐืึดืึฐืชึผึดืึพืึถืึถืช ืึทืึฒืจึตื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฐืึนื ืฉืึธืึทืจ ืึตืช ืึฒืฉืึถืจึพืฆึดืึผึธื ืึฐืืึธืื 11.2 ืึทืชึผึตืึถื ืืึน ืึฒืืึนืช ืชึผึทืึฐืคึผึฐื ึตืืก ืึตืช ืึผึฐื ึปืึทืช ืึผึฐื ืึน ืึทืชึผึดืึฐืึฐืึตืืึผ ืชึทืึฐืคึผึฐื ึตืก ืึผึฐืชืึนืึฐ ืึผึตืืช ืคึผึทืจึฐืขึนื ืึทืึฐืึดื ืึฐื ึปืึทืช ืึผึตืืช ืคึผึทืจึฐืขึนื ืึผึฐืชืึนืึฐ ืึผึฐื ึตื ืคึทืจึฐืขึนืื 11.2 ืึดืึพืึทืึผืึนืึดื ืึฒืฉืึถืจ ืึธืึทืจึพืึฐืืึธื ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึนืึพืชึธืึนืืึผ ืึธืึถื ืึฐืึตื ืึนืึพืึธืึนืืึผ ืึธืึถื ืึธืึตื ืึทืึผืึผ ืึถืชึพืึฐืึทืึฐืึถื ืึทืึฒืจึตื ืึฑืึนืึตืืึถื ืึผึธืึถื ืึผึธืึทืง ืฉืึฐืึนืึนื ืึฐืึทืึฒืึธืื 11.3 ืึทืึฐืึดืึพืืึน ื ึธืฉืึดืื ืฉืึธืจืึนืช ืฉืึฐืึทืข ืึตืืึนืช ืึผืคึดืึทืึฐืฉืึดืื ืฉืึฐืึนืฉื ืึตืืึนืช ืึทืึผึทืึผืึผ ื ึธืฉืึธืื ืึถืชึพืึดืึผืึนื 11.3 ืึทืึผึดืชึฐืคึผึนืฉื ืึฒืึดืึผึธื ืึผึทืฉืึผึทืึฐืึธื ืึทืึฒืึธืฉืึธื ืึฒืฉืึถืจ ืขึธืึธืื ืึทืึผึดืงึฐืจึธืขึถืึธ ืฉืึฐื ึตืื ืขึธืฉืึธืจ ืงึฐืจึธืขึดืืื 11.4 ืึทืึฐืึทืงึผึตืฉื ืฉืึฐืึนืึนื ืึฐืึธืึดืืช ืึถืชึพืึธืจึธืึฐืขึธื ืึทืึผึธืงึธื ืึธืจึธืึฐืขึธื ืึทืึผึดืึฐืจึทื ืึดืฆึฐืจึทืึดื ืึถืึพืฉืึดืืฉืึทืง ืึถืึถืึฐึพืึดืฆึฐืจึทืึดื ืึทืึฐืึดื ืึฐืึดืฆึฐืจึทืึดื ืขึทืึพืืึนืช ืฉืึฐืึนืึนืื 11.4 ืึทืึฐืึดื ืึฐืขึตืช ืึดืงึฐื ึทืช ืฉืึฐืึนืึนื ื ึธืฉืึธืื ืึดืึผืึผ ืึถืชึพืึฐืึธืืึน ืึทืึฒืจึตื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฐืึนืึพืึธืึธื ืึฐืึธืืึน ืฉืึธืึตื ืขึดืึพืึฐืืึธื ืึฑืึนืึธืื ืึผึดืึฐืึทื ืึผึธืึดืื ืึธืึดืืื 11.5 ืึทืึผึตืึถืึฐ ืฉืึฐืึนืึนื ืึทืึฒืจึตื ืขึทืฉืึฐืชึผึนืจึถืช ืึฑืึนืึตื ืฆึดืึนื ึดืื ืึฐืึทืึฒืจึตื ืึดืึฐืึผึนื ืฉืึดืงึผึปืฅ ืขึทืึผึนื ึดืืื 11.6 ืึทืึผึทืขึทืฉื ืฉืึฐืึนืึนื ืึธืจึทืข ืึผึฐืขึตืื ึตื ืึฐืืึธื ืึฐืึนื ืึดืึผึตื ืึทืึฒืจึตื ืึฐืืึธื ืึผึฐืึธืึดื ืึธืึดืืื 11.7 ืึธื ืึดืึฐื ึถื ืฉืึฐืึนืึนื ืึผึธืึธื ืึดืึฐืืึนืฉื ืฉืึดืงึผึปืฅ ืืึนืึธื ืึผึธืึธืจ ืึฒืฉืึถืจ ืขึทืึพืคึผึฐื ึตื ืึฐืจืึผืฉืึธืึธึดื ืึผืึฐืึนืึถืึฐ ืฉืึดืงึผึปืฅ ืึผึฐื ึตื ืขึทืึผืึนืื 11.8 ืึฐืึตื ืขึธืฉืึธื ืึฐืึธืึพื ึธืฉืึธืื ืึทื ึผึธืึฐืจึดืึผืึนืช ืึทืงึฐืึดืืจืึนืช ืึผืึฐืึทืึผึฐืืึนืช ืึตืืึนืึตืืึถืื 11.9 ืึทืึผึดืชึฐืึทื ึผึทืฃ ืึฐืืึธื ืึผึดืฉืึฐืึนืึนื ืึผึดืึพื ึธืึธื ืึฐืึธืืึน ืึตืขึดื ืึฐืืึธื ืึฑืึนืึตื ืึดืฉืึฐืจึธืึตื ืึทื ึผึดืจึฐืึธื ืึตืึธืื ืคึผึทืขึฒืึธืึดืื' 11.11 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึดืฉืึฐืึนืึนื ืึทืขึทื ืึฒืฉืึถืจ ืึธืึฐืชึธืึพืึผึนืืช ืขึดืึผึธืึฐ ืึฐืึนื ืฉืึธืึทืจึฐืชึผึธ ืึผึฐืจึดืืชึดื ืึฐืึปืงึผึนืชึทื ืึฒืฉืึถืจ ืฆึดืึผึดืืชึดื ืขึธืึถืืึธ ืงึธืจึนืขึท ืึถืงึฐืจึทืข ืึถืชึพืึทืึผึทืึฐืึธืึธื ืึตืขึธืึถืืึธ ืึผื ึฐืชึทืชึผึดืืึธ ืึฐืขึทืึฐืึผึถืึธื
14.21 ืึผืจึฐืึทืึฐืขึธื ืึผึถืึพืฉืึฐืึนืึนื ืึธืึทืึฐ ืึผึดืืืึผืึธื ืึผึถืึพืึทืจึฐืึผึธืขึดืื ืึฐืึทืึทืช ืฉืึธื ึธื ืจึฐืึทืึฐืขึธื ืึผึฐืึธืึฐืืึน ืึผืฉืึฒืึทืข ืขึถืฉืึฐืจึตื ืฉืึธื ึธื ืึธืึทืึฐ ืึผึดืืจืึผืฉืึธืึทึดื ืึธืขึดืืจ ืึฒืฉืึถืจึพืึผึธืึทืจ ืึฐืืึธื ืึธืฉืืึผื ืึถืชึพืฉืึฐืืึน ืฉืึธื ืึดืึผึนื ืฉืึดืึฐืึตื ืึดืฉืึฐืจึธืึตื ืึฐืฉืึตื ืึดืึผืึน ื ึทืขึฒืึธื ืึธืขึทืึผึนื ึดืืชื
16.31 ืึทืึฐืึดื ืึฒื ึธืงึตื ืึถืึฐืชึผืึน ืึผึฐืึทืึผึนืืืช ืึธืจึธืึฐืขึธื ืึผึถืึพื ึฐืึธื ืึทืึผึดืงึผึทื ืึดืฉืึผึธื ืึถืชึพืึดืืึถืึถื ืึผึทืชึพืึถืชึฐืึผึทืขึทื ืึถืึถืึฐ ืฆึดืืึนื ึดืื ืึทืึผึตืึถืึฐ ืึทืึผึทืขึฒืึนื ืึถืชึพืึทืึผึทืขึทื ืึทืึผึดืฉืึฐืชึผึทืืึผ ืืึนื'' None | sup>
3.1 And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaohโs 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: โYe shall not go among them, neither shall they come among you; for surely they will turn away your heart after their godsโ; 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: โForasmuch 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 motherโs 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 |
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8. Hebrew Bible, 2 Samuel, 3.3, 11.2-11.3, 11.27 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Samson, intermarriage โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, Samson โข intermarriage, biblical figures โข intermarriage, the Deuteronomist on
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 374; Gruen (2011), Rethinking the Other in Antiquity, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117
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3.3 ืึฐืืึนืึธื ืึทืึฒืึดืืฉืึทื ืึธืึดืื ืึธืจึฐืืึผ ืึฐืึทืึฐื ึตืจ ืขึทื ืึฒืฉืึถืจ ืึตืึดืืช ืึถืชึพืขึฒืฉืึธืืึตื ืึฒืึดืืึถื ืึผึฐืึดืึฐืขืึนื ืึผึทืึผึดืึฐืึธืึธืื
3.3 ืึผืึดืฉืึฐื ึตืืึผ ืึดืึฐืึธื ืืืืืื ืึทืึฒ\u200dืึดืืึทืึดื ืึตืฉืึถืช ื ึธืึธื ืึทืึผึทืจึฐืึฐืึดื ืึฐืึทืฉืึผึฐืึดืฉืึดื ืึทืึฐืฉืึธืืึนื ืึผึถืึพืึทืขึฒืึธื ืึผึทืชึพืชึผึทืึฐืึทื ืึถืึถืึฐ ืึผึฐืฉืืึผืจื
11.2 ืึฐืึธืึธื ืึดืึพืชึผึทืขึฒืึถื ืึฒืึทืช ืึทืึผึถืึถืึฐ ืึฐืึธืึทืจ ืึฐืึธ ืึทืึผืึผืขึท ื ึดืึผึทืฉืึฐืชึผึถื ืึถืึพืึธืขึดืืจ ืึฐืึดืึผึธืึตื ืึฒืืึนื ืึฐืึทืขึฐืชึผึถื ืึตืช ืึฒืฉืึถืจึพืึนืจืึผ ืึตืขึทื ืึทืืึนืึธืื
11.2 ืึทืึฐืึดื ืึฐืขึตืช ืึธืขึถืจึถื ืึทืึผึธืงึธื ืึผึธืึดื ืึตืขึทื ืึดืฉืึฐืึผึธืืึน ืึทืึผึดืชึฐืึทืึผึตืึฐ ืขึทืึพืึผึทื ืึผึตืืชึพืึทืึผึถืึถืึฐ ืึทืึผึทืจึฐื ืึดืฉืึผึธื ืจึนืึถืฆึถืช ืึตืขึทื ืึทืึผึธื ืึฐืึธืึดืฉืึผึธื ืืึนืึทืช ืึทืจึฐืึถื ืึฐืึนืื 11.3 ืึทืึผึดืฉืึฐืึทื ืึผึธืึดื ืึทืึผึดืึฐืจึนืฉื ืึธืึดืฉืึผึธื ืึทืึผึนืืึถืจ ืึฒืืึนืึพืึนืืช ืึผึทืชึพืฉืึถืึทืข ืึผึทืชึพืึฑืึดืืขึธื ืึตืฉืึถืช ืืึผืจึดืึผึธื ืึทืึดืชึผึดืื
11.27 ืึทืึผึทืขึฒืึนืจ ืึธืึตืึถื ืึทืึผึดืฉืึฐืึทื ืึผึธืึดื ืึทืึผึทืึทืกึฐืคึธืึผ ืึถืึพืึผึตืืชืึน ืึทืชึผึฐืึดืึพืืึน ืึฐืึดืฉืึผึธื ืึทืชึผึตืึถื ืืึน ืึผึตื ืึทืึผึตืจึทืข ืึทืึผึธืึธืจ ืึฒืฉืึถืจึพืขึธืฉืึธื ืึธืึดื ืึผึฐืขึตืื ึตื ืึฐืืึธืื'' None | sup>
3.3 and his second, Kilแพฝav, of Avigayil the wife of Naval the Karmelite; and the third, Avshalom the son of Maแฟพakha 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 kingโs 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 Eliแฟพam, the wife of Uriyya the ฤคittite?
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 |
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9. Hebrew Bible, Judges, 3.5-3.6, 8.30-8.31, 14.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Samson, intermarriage โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, Samson โข intermarriage, biblical figures โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement โข intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned โข intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray โข intermarriage, the Deuteronomist on โข intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 374, 375, 376; Gruen (2011), Rethinking the Other in Antiquity, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114, 116
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3.5 ืึผืึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึธืฉืึฐืืึผ ืึผึฐืงึถืจึถื ืึทืึผึฐื ึทืขึฒื ึดื ืึทืึดืชึผึดื ืึฐืึธืึฑืึนืจึดื ืึฐืึทืคึผึฐืจึดืึผึดื ืึฐืึทืึดืึผึดื ืึฐืึทืึฐืืึผืกึดืื 3.6 ืึทืึผึดืงึฐืืึผ ืึถืชึพืึผึฐื ืึนืชึตืืึถื ืึธืึถื ืึฐื ึธืฉืึดืื ืึฐืึถืชึพืึผึฐื ืึนืชึตืืึถื ื ึธืชึฐื ืึผ ืึดืึฐื ึตืืึถื ืึทืึผึทืขึทืึฐืืึผ ืึถืชึพืึฑืึนืึตืืึถืื' '8.31 ืึผืคึดืืึทืึฐืฉืืึน ืึฒืฉืึถืจ ืึผึดืฉืึฐืึถื ืึธืึฐืึธืึพืึผืึน ืึทืึพืึดืื ืึผึตื ืึทืึผึธืฉืึถื ืึถืชึพืฉืึฐืืึน ืึฒืึดืืึถืึถืึฐื
14.3 ืึทืึผึนืืึถืจ ืืึน ืึธืึดืื ืึฐืึดืึผืึน ืึทืึตืื ืึผึดืึฐื ืึนืช ืึทืึถืืึธ ืึผืึฐืึธืึพืขึทืึผึดื ืึดืฉืึผึธื ืึผึดืึพืึทืชึผึธื ืืึนืึตืึฐ ืึธืงึทืึทืช ืึดืฉืึผึธื ืึดืคึผึฐืึดืฉืึฐืชึผึดืื ืึธืขึฒืจึตืึดืื ืึทืึผึนืืึถืจ ืฉืึดืึฐืฉืืึนื ืึถืึพืึธืึดืื ืืึนืชึธืึผ ืงึทืึพืึดื ืึผึดืึพืึดืื ืึธืฉืึฐืจึธื ืึฐืขึตืื ึธืื'' None | sup>
3.5 And the children of Yisraแพฝel dwelt among the Kenaแฟพani, the ฤคitti, and the Emori, and the Perizzi, and the ฤคivvi, 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 Gidแฟพon 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 |
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10. Hebrew Bible, 1 Chronicles, 3.2 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Samson, intermarriage โข gentiles, and intermarriage โข intermarriage, Samson โข intermarriage, biblical figures โข intermarriage, the Deuteronomist on
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 374; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 117
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3.2 ืึทืฉืึผึฐืึดืฉืึดื ืึฐืึทืึฐืฉืึธืืึนื ืึผึถืึพืึทืขึฒืึธื ืึผึทืชึพืชึผึทืึฐืึทื ืึถืึถืึฐ ืึผึฐืฉืืึผืจ ืึธืจึฐืึดืืขึดื ืึฒืึนื ึดืึผึธื ืึถืึพืึทืึผึดืืชื
3.2 ืึทืึฒืฉืึปืึธื ืึธืึนืึถื ืึผืึถืจึถืึฐืึธื ืึทืึฒืกึทืึฐืึธื ืืึผืฉืึทื ืึถืกึถื ืึธืึตืฉืื'' None | sup>
3.2 the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;'' None |
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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: โข intermarriage โข intermarriage, Jews and โข intermarriage, denounced in Ezra-Nehemiah โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement โข intermarriage, the Deuteronomist on โข intermarriage, to Egyptian, Moabite, Ammonite, or Edomite women
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 375; Gruen (2011), Rethinking the Other in Antiquity, 281; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 120; Katzoff (2019), On Jews in the Roman World: Collected Studies. 159
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9.1 ืึฐืขึทืชึผึธื ืึทืึพื ึผึนืืึทืจ ืึฑืึนืึตืื ืึผ ืึทืึฒืจึตืึพืึนืืช ืึผึดื ืขึธืึทืึฐื ืึผ ืึดืฆึฐืึบืชึถืืึธื
9.1 ืึผืึฐืึทืึผืึนืช ืึตืึผึถื ื ึดืึผึฐืฉืืึผ ืึตืึทื ืึทืฉืึผึธืจึดืื ืึตืืึนืจ ืึนืึพื ึดืึฐืึผึฐืืึผ ืึธืขึธื ืึดืฉืึฐืจึธืึตื ืึฐืึทืึผึนืึฒื ึดืื ืึฐืึทืึฐืึดืึผึดื ืึตืขึทืึผึตื ืึธืึฒืจึธืฆืึนืช ืึผึฐืชืึนืขึฒืึนืชึตืืึถื ืึทืึผึฐื ึทืขึฒื ึดื ืึทืึดืชึผึดื ืึทืคึผึฐืจึดืึผึดื ืึทืึฐืืึผืกึดื ืึธืขึทืึผึนื ึดื ืึทืึผึนืึธืึดื ืึทืึผึดืฆึฐืจึดื ืึฐืึธืึฑืึนืจึดืื 9.2 ืึผึดืึพื ึธืฉืึฐืืึผ ืึดืึผึฐื ึนืชึตืืึถื ืึธืึถื ืึฐืึดืึฐื ึตืืึถื ืึฐืึดืชึฐืขึธืจึฐืืึผ ืึถืจึทืข ืึทืงึผึนืึถืฉื ืึผึฐืขึทืึผึตื ืึธืึฒืจึธืฆืึนืช ืึฐืึทื ืึทืฉืึผึธืจึดืื ืึฐืึทืกึผึฐืึธื ึดืื ืึธืึฐืชึธื ืึผึทืึผึทืขึทื ืึทืึผึถื ืจึดืืฉืืึนื ึธืื 9.3 ืึผืึฐืฉืึธืึฐืขึดื ืึถืชึพืึทืึผึธืึธืจ ืึทืึผึถื ืงึธืจึทืขึฐืชึผึดื ืึถืชึพืึผึดืึฐืึดื ืึผืึฐืขึดืืึดื ืึธืึถืึฐืจึฐืึธื ืึดืฉืึผึฐืขึทืจ ืจึนืืฉืึดื ืึผืึฐืงึธื ึดื ืึธืึตืฉืึฐืึธื ืึฐืฉืืึนืึตืื
10.2 ืึทืึผึทืขึทื ืฉืึฐืึทื ึฐืึธื ืึถืึพืึฐืึดืืึตื ืึดืึผึฐื ึตื ืขืืื ืขึตืืึธื ืึทืึผึนืืึถืจ ืึฐืขึถืึฐืจึธื ืึฒื ึทืึฐื ืึผ ืึธืขึทืึฐื ืึผ ืึตืืึนืึตืื ืึผ ืึทื ึผึนืฉืึถื ื ึธืฉืึดืื ื ึธืึฐืจึดืึผืึนืช ืึตืขึทืึผึตื ืึธืึธืจึถืฅ ืึฐืขึทืชึผึธื ืึตืฉืึพืึดืงึฐืึถื ืึฐืึดืฉืึฐืจึธืึตื ืขึทืึพืึนืืชื
10.2 ืึผืึดืึผึฐื ึตื ืึดืึผึตืจ ืึฒื ึธื ึดื ืึผืึฐืึทืึฐืึธืื 10.3 ืึฐืขึทืชึผึธื ื ึดืึฐืจึธืชึพืึผึฐืจึดืืช ืึตืืึนืึตืื ืึผ ืึฐืืึนืฆึดืื ืึธืึพื ึธืฉืึดืื ืึฐืึทื ึผืึนืึธื ืึตืึถื ืึผึทืขึฒืฆึทืช ืึฒืึนื ึธื ืึฐืึทืึฒืจึตืึดืื ืึผึฐืึดืฆึฐืึทืช ืึฑืึนืึตืื ืึผ ืึฐืึทืชึผืึนืจึธื ืึตืขึธืฉืึถืื 10.3 ืึผืึดืึผึฐื ึตื ืคึผึทืึทืช ืืึนืึธื ืขึทืึฐื ึธื ืึผืึฐืึธื ืึผึฐื ึธืึธื ืึทืขึฒืฉืึตืึธื ืึทืชึผึทื ึฐืึธื ืึฐืฆึทืึฐืึตื ืึผืึดื ึผืึผื ืึผืึฐื ึทืฉืึผึถืื 10.4 ืึทืึฐื ึทืึฐืึทื ืฉืึธืฉืึทื ืฉืึธืจึธืื 10.4 ืงืึผื ืึผึดืึพืขึธืึถืืึธ ืึทืึผึธืึธืจ ืึทืึฒื ึทืึฐื ืึผ ืขึดืึผึธืึฐ ืึฒืึทืง ืึทืขึฒืฉืึตืื' '10.11 ืึฐืขึทืชึผึธื ืชึผึฐื ืึผ ืชืึนืึธื ืึทืืืึธื ืึฑืึนืึตืึพืึฒืึนืชึตืืึถื ืึทืขึฒืฉืืึผ ืจึฐืฆืึนื ืึน ืึฐืึดืึผึธืึฐืืึผ ืึตืขึทืึผึตื ืึธืึธืจึถืฅ ืึผืึดืึพืึทื ึผึธืฉืึดืื ืึทื ึผึธืึฐืจึดืึผืึนืชื 10.12 ืึทืึผึทืขึฐื ืึผ ืึธืึพืึทืงึผึธืึธื ืึทืึผึนืืึฐืจืึผ ืงืึนื ืึผึธืืึนื ืึผึตื ืืืืจืื ืึผึดืึฐืึธืจึฐืึธ ืขึธืึตืื ืึผ ืึทืขึฒืฉืืึนืชื'' None | sup>
9.1 Now when these things were done, the princes drew near unto me, saying: โThe 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.โ 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: โWe 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.โ
10.10 And Ezra the priest stood up, and said unto them: โYe 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.โ 10.12 Then all the congregation answered and said with a loud voice: โAs thou hast said, so it is for us to do.'' None |
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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: โข Intermarriage โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, denounced in Ezra-Nehemiah โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 378; Gruen (2011), Rethinking the Other in Antiquity, 281; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 120, 121, 123; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 170
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10.29 ืึผืฉืึฐืึธืจ ืึธืขึธื ืึทืึผึนืึฒื ึดืื ืึทืึฐืึดืึผึดื ืึทืฉืึผืึนืขึฒืจึดืื ืึทืึฐืฉืึนืจึฐืจึดืื ืึทื ึผึฐืชึดืื ึดืื ืึฐืึธืึพืึทื ึผึดืึฐืึผึธื ืึตืขึทืึผึตื ืึธืึฒืจึธืฆืึนืช ืึถืึพืชึผืึนืจึทืช ืึธืึฑืึนืึดืื ื ึฐืฉืึตืืึถื ืึผึฐื ึตืืึถื ืึผืึฐื ึนืชึตืืึถื ืึผึนื ืืึนืึตืขึท ืึตืึดืืื' '10.31 ืึทืึฒืฉืึถืจ ืึนืึพื ึดืชึผึตื ืึผึฐื ึนืชึตืื ืึผ ืึฐืขึทืึผึตื ืึธืึธืจึถืฅ ืึฐืึถืชึพืึผึฐื ึนืชึตืืึถื ืึนื ื ึดืงึผึทื ืึฐืึธื ึตืื ืึผื
13.1 ืึผึทืึผืึนื ืึทืืึผื ื ึดืงึฐืจึธื ืึผึฐืกึตืคึถืจ ืึนืฉืึถื ืึผึฐืึธืึฐื ึตื ืึธืขึธื ืึฐื ึดืึฐืฆึธื ืึผึธืชืึผื ืึผืึน ืึฒืฉืึถืจ ืึนืึพืึธืืึนื ืขึทืึผึนื ึดื ืึผืึนืึธืึดื ืึผึดืงึฐืึทื ืึธืึฑืึนืึดืื ืขึทืึพืขืึนืึธืื
13.1 ืึธืึตืึฐืขึธื ืึผึดืึพืึฐื ึธืืึนืช ืึทืึฐืึดืึผึดื ืึนื ื ึดืชึผึธื ึธื ืึทืึผึดืึฐืจึฐืืึผ ืึดืืฉืึพืึฐืฉืึธืึตืืึผ ืึทืึฐืึดืึผึดื ืึฐืึทืึฐืฉืึนืจึฐืจึดืื ืขึนืฉืึตื ืึทืึผึฐืึธืืึธืื 13.2 ืึทืึผึธืึดืื ืึผ ืึธืจึนืึฐืึดืื ืึผืึนืึฐืจึตื ืึธืึพืึดืึฐืึผึธืจ ืึดืืึผืฅ ืึดืืจืึผืฉืึธืึธึดื ืคึผึทืขึทื ืึผืฉืึฐืชึผึธืึดืื 13.2 ืึผึดื ืึนื ืงึดืึผึฐืืึผ ืึถืชึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึผึทืึผึถืึถื ืึผืึทืึผึธืึดื ืึทืึผึดืฉืึฐืึผึนืจ ืขึธืึธืื ืึถืชึพืึผึดืึฐืขึธื ืึฐืงึทืึฐืืึน ืึทืึผึทืึฒืคึนืึฐ ืึฑืึนืึตืื ืึผ ืึทืงึผึฐืึธืึธื ืึดืึฐืจึธืึธืื 13.3 ืึฐืึดืึทืจึฐืชึผึดืื ืึดืึผึธืึพื ึตืึธืจ ืึธืึทืขึฒืึดืืึธื ืึดืฉืึฐืึธืจืึนืช ืึทืึผึนืึฒื ึดืื ืึฐืึทืึฐืึดืึผึดื ืึดืืฉื ืึผึดืึฐืึทืืึฐืชึผืึนื 13.3 ืึทืึฐืึดื ืึผึฐืฉืึธืึฐืขึธื ืึถืชึพืึทืชึผืึนืจึธื ืึทืึผึทืึฐืึผึดืืืึผ ืึธืึพืขึตืจึถื ืึดืึผึดืฉืึฐืจึธืึตืื
13.23 ืึผึทื ืึผึทืึผึธืึดืื ืึธืึตื ืจึธืึดืืชึดื ืึถืชึพืึทืึผึฐืืึผืึดืื ืึนืฉืึดืืืึผ ื ึธืฉืึดืื ืืฉืืืืืืช ืึทืฉืึฐืึผึณืึดืึผืึนืช ืขืืื ืืืช ืขึทืึผึณื ึดืึผืึนืช ืืึนืึฒืึดืึผืึนืชื 13.24 ืึผืึฐื ึตืืึถื ืึฒืฆึดื ืึฐืึทืึผึตืจ ืึทืฉืึฐืึผืึนืึดืืช ืึฐืึตืื ึธื ืึทืึผึดืืจึดืื ืึฐืึทืึผึตืจ ืึฐืืึผืึดืืช ืึฐืึดืึฐืฉืืึนื ืขึทื ืึธืขึธืื 13.25 ืึธืึธืจึดืื ืขึดืึผึธื ืึธืึฒืงึทืึฐืึตื ืึธืึทืึผึถื ืึตืึถื ืึฒื ึธืฉืึดืื ืึธืึถืึฐืจึฐืึตื ืึธืึทืฉืึฐืึผึดืืขึตื ืึผึตืืึนืึดืื ืึดืึพืชึผึดืชึผึฐื ืึผ ืึฐื ึนืชึตืืึถื ืึดืึฐื ึตืืึถื ืึฐืึดืึพืชึผึดืฉืึฐืืึผ ืึดืึผึฐื ึนืชึตืืึถื ืึดืึฐื ึตืืึถื ืึฐืึธืึถืื 13.26 ืึฒืืึนื ืขึทืึพืึตืึผึถื ืึธืึธืึพืฉืึฐืึนืึนื ืึถืึถืึฐ ืึดืฉืึฐืจึธืึตื ืึผืึทืึผืึนืึดื ืึธืจึทืึผึดืื ืึนืึพืึธืึธื ืึถืึถืึฐ ืึผึธืึนืืึผ ืึฐืึธืืึผื ืึตืืึนืึธืื ืึธืึธื ืึทืึผึดืชึผึฐื ึตืืึผ ืึฑืึนืึดืื ืึถืึถืึฐ ืขึทืึพืึผึธืึพืึดืฉืึฐืจึธืึตื ืึผึทืึพืืึนืชืึน ืึถืึฑืึดืืืึผ ืึทื ึผึธืฉืึดืื ืึทื ึผึธืึฐืจึดืึผืึนืชื 13.27 ืึฐืึธืึถื ืึฒื ึดืฉืึฐืึทืข ืึทืขึฒืฉืึนืช ืึตืช ืึผึธืึพืึธืจึธืขึธื ืึทืึผึฐืืึนืึธื ืึทืึผึนืืช ืึดืึฐืขึนื ืึผึตืืึนืึตืื ืึผ ืึฐืึนืฉืึดืื ื ึธืฉืึดืื ื ึธืึฐืจึดืึผืึนืชื 13.28 ืึผืึดืึผึฐื ึตื ืืึนืึธืึธืข ืึผึถืึพืึถืึฐืึธืฉืึดืื ืึทืึผึนืึตื ืึทืึผึธืืึนื ืึธืชึธื ืึฐืกึทื ึฐืึทืึผึทื ืึทืึนืจึนื ึดื ืึธืึทืึฐืจึดืืึตืืึผ ืึตืขึธืึธืื 13.29 ืึธืึฐืจึธื ืึธืึถื ืึฑืึนืึธื ืขึทื ืึผึธืึณืึตื ืึทืึผึฐืึปื ึผึธื ืึผืึฐืจึดืืช ืึทืึผึฐืึปื ึผึธื ืึฐืึทืึฐืึดืึผึดืื'' None | sup>
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 Godโs 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 Jewsโlanguage, 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: โYe 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?โ 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 |
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13. Anon., 1 Enoch, 19.1 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข angelic sin, as intermarriage โข gentiles, and intermarriage โข intermarriage โข intermarriage, denounced in Ezra-Nehemiah
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 123; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 91, 93, 98, 104, 114, 116, 150, 156, 164, 225, 254
| sup>6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." '10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.19.1 And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in" '" None |
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14. Anon., Jubilees, 20.3-20.4, 22.16-22.22, 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: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข gentiles, and intermarriage โข intermarriage โข intermarriage, Jews and โข intermarriage, in post-biblical texts
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 282, 283, 287; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 124, 125; Katzoff (2019), On Jews in the Roman World: Collected Studies. 160; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 153; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101, 102; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 137
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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, 22.21 And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22 And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father:
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 |
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15. Anon., Testament of Levi, 9.10, 14.6 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, in post-biblical texts
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 283; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 125
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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 |
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16. Septuagint, Ecclesiasticus (Siracides), 47.19-47.20 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned โข intermarriage, in post-biblical texts
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 378; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 129
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47.19 But you laid your loins beside women,and through your body you were brought into subjection.' ' None |
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17. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข intermarriage โข intermarriage, in post-biblical texts
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 153
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18. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข gentiles, and intermarriage โข intermarriage, biblical figures โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, a) marriage to Pharaohs daughter as glorious achievement โข intermarriage, evolution of tradition about foreign wives, c) Solomons polygamy condemned โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned โข intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 376; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 114
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19. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข gentiles, and intermarriage โข intermarriage, Jews and โข intermarriage, in post-biblical texts
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 283; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 125
|
20. Anon., Sibylline Oracles, 5.494-5.497 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 410; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 354
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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 |
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21. 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: โข Intermarriage โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข Solomon, evolution of condemnation about marriage to daughter of Pharaoh, d) Solomons intermarriage condemned โข intermarriage โข intermarriage, evolution of tradition about foreign wives โข intermarriage, evolution of tradition about foreign wives, d) Solomons intermarriage condemned โข intermarriage, evolution of tradition about foreign wives, e)Pharaohs daughter one of those who led Solomon astray โข intermarriage, in post-biblical texts
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 379; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126, 129, 177; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 89; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 169
sup>
8.191 ฮตฮนฬฯ ฮดฮตฬ ฮณฯ
ฮฝฮฑฮนอฮบฮฑฯ ฮตฬฮบฮผฮฑฮฝฮตฮนฬฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฯอฮฝ ฮฑฬฯฯฮฟฮดฮนฯฮนฬฯฮฝ ฮฑฬฮบฯฮฑฯฮนฬฮฑฮฝ ฮฟฯ
ฬ ฯฮฑฮนอฯ ฮตฬฯฮนฯฯฯฮนฬฮฑฮนฯ ฮผฮฟฬฮฝฮฟฮฝ ฮทฬฯฮตฬฯฮบฮตฯฮฟ, ฯฮฟฮปฮปฮฑฬฯ ฮดฮตฬ ฮบฮฑฮนฬ ฮตฬฮบ ฯฯอฮฝ ฮฑฬฮปฮปฮฟฯฯฮนฬฯฮฝ ฮตฬฮธฮฝฯอฮฝ ฮณฮทฬฮผฮฑฯ ฮฃฮนฮดฯฮฝฮนฬฮฑฯ ฮบฮฑฮนฬ ฮคฯ
ฯฮนฬฮฑฯ ฮบฮฑฮนฬ ฬฮฮผฮผฮฑฮฝฮนฬฯฮนฮดฮฑฯ ฮบฮฑฮนฬ ฬฮฮดฮฟฯ
ฮผฮฑฮนฬฮฑฯ ฯฮฑฯฮตฬฮฒฮท ฮผฮตฬฮฝ ฯฮฟฯ
ฬฯ ฮฯฯฮทฬฮฟฯ
ฯ ฮฝฮฟฬฮผฮฟฯ
ฯ, ฮฟฬฬฯ ฮฑฬฯฮทฮณฮฟฬฯฮตฯ
ฯฮต ฯฯ
ฮฝฮฟฮนฮบฮตฮนอฮฝ ฯฮฑฮนอฯ ฮฟฯ
ฬฯ ฮฟฬฮผฮฟฯฯ
ฬฮปฮฟฮนฯ,' "8.192 ฯฮฟฯ
ฬฯ ฮด' ฮตฬฮบฮตฮนฬฮฝฯฮฝ ฮทฬฬฯฮพฮฑฯฮฟ ฮธฯฮทฯฮบฮตฯ
ฬฮตฮนฮฝ ฮธฮตฮฟฯ
ฬฯ ฯฮฑฮนอฯ ฮณฯ
ฮฝฮฑฮนฮพฮนฬ ฮบฮฑฮนฬ ฯฯออ
ฯฯฮฟฬฯ ฮฑฯ
ฬฯฮฑฬฯ ฮตฬฬฯฯฯฮน ฯฮฑฯฮนฮถฮฟฬฮผฮตฮฝฮฟฯ, ฯฮฟฯ
อฯ' ฮฑฯ
ฬฯฮฟฬ ฯ
ฬฯฮนฮดฮฟฮผฮตฬฮฝฮฟฯ
ฯฮฟฯ
อ ฮฝฮฟฮผฮฟฮธฮตฬฯฮฟฯ
ฯฯฮฟฮตฮนฯฮฟฬฮฝฯฮฟฯ ฮผฮทฬ ฮณฮฑฮผฮตฮนอฮฝ ฯฮฑฬฯ ฮฑฬฮปฮปฮฟฯฯฮนฮฟฯฯฬฯฮฟฯ
ฯ, ฮนฬฬฮฝฮฑ ฮผฮทฬ ฯฮฟฮนอฯ ฮพฮตฬฮฝฮฟฮนฯ ฮตฬฯฮนฯฮปฮฑฮบฮตฬฮฝฯฮตฯ ฮตฬฬฮธฮตฯฮน ฯฯอฮฝ ฯฮฑฯฯฮนฬฯฮฝ ฮฑฬฯฮฟฯฯฯอฯฮน, ฮผฮทฮดฮตฬ ฯฮฟฯ
ฬฯ ฮตฬฮบฮตฮนฬฮฝฯฮฝ ฯฮตฬฮฒฯฮฝฯฮฑฮน ฮธฮตฮฟฯ
ฬฯ ฯฮฑฯฮตฬฮฝฯฮตฯ ฯฮนฮผฮฑอฮฝ ฯฮฟฬฮฝ ฮนฬฬฮดฮนฮฟฮฝ." "8.193 ฮฑฬฮปฮปฮฑฬ ฯฮฟฯ
ฬฯฯฮฝ ฮผฮตฬฮฝ ฮบฮฑฯฮทฮผฮตฬฮปฮทฯฮตฮฝ ฯ
ฬฯฮตฮฝฮตฯฮธฮตฮนฬฯ ฮตฮนฬฯ ฮทฬฮดฮฟฮฝฮทฬฮฝ ฮฑฬฮปฮฟฬฮณฮนฯฯฮฟฮฝ ฮฃฮฟฮปฮฟฬฮผฯฮฝ, ฮฑฬฮณฮฑฮณฮฟฬฮผฮตฮฝฮฟฯ ฮดฮตฬ ฮณฯ
ฮฝฮฑฮนอฮบฮฑฯ ฮฑฬฯฯฮฟฬฮฝฯฯฮฝ ฮบฮฑฮนฬ ฮดฮนฮฑฯฮทฬฮผฯฮฝ ฮธฯ
ฮณฮฑฯฮตฬฯฮฑฯ ฮตฬฯฯฮฑฮบฮฟฯฮนฬฮฑฯ ฯฮฟฬฮฝ ฮฑฬฯฮนฮธฮผฮฟฬฮฝ ฮบฮฑฮนฬ ฯฮฑฮปฮปฮฑฮบฮฑฬฯ ฯฯฮนฮฑฮบฮฟฯฮนฬฮฑฯ, ฯฯฮฟฬฯ ฮดฮตฬ ฯฮฑฯ
ฬฯฮฑฮนฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฯฯอฮฝ ฮฮนฬฮณฯ
ฯฯฮนฬฯฮฝ ฮธฯ
ฮณฮฑฯฮตฬฯฮฑ, ฮตฯ
ฬฮธฯ
ฬฯ ฮผฮตฬฮฝ ฮตฬฮบฯฮฑฯฮตฮนอฯฮฟ ฯฯฮฟฬฯ ฮฑฯ
ฬฯฯอฮฝ, ฯฬฬฯฯฮต ฮผฮนฮผฮตฮนอฯฮธฮฑฮน ฯฮฑฬ ฯฮฑฯ' ฮตฬฮบฮตฮนฬฮฝฮฑฮนฯ, ฮบฮฑฮนฬ ฯฮทอฯ ฮตฯ
ฬฮฝฮฟฮนฬฮฑฯ ฮบฮฑฮนฬ ฯฮนฮปฮฟฯฯฮฟฯฮณฮนฬฮฑฯ ฮทฬฮฝฮฑฮณฮบฮฑฬฮถฮตฯฮฟ ฯฮฑฯฮตฬฯฮตฮนฮฝ ฮฑฯ
ฬฯฮฑฮนอฯ ฮดฮตฮนอฮณฮผฮฑ ฯฮฟฬ ฮฒฮนฮฟฯ
อฮฝ ฯฬฯ ฮฑฯ
ฬฯฮฑฮนอฯ ฯฮฑฬฯฯฮนฮฟฮฝ ฮทฬอฮฝ:" '8.194 ฯฯฮฟฮฒฮฑฮนฮฝฮฟฯ
ฬฯฮทฯ ฮดฮตฬ ฯฮทอฯ ฮทฬฮปฮนฮบฮนฬฮฑฯ ฮบฮฑฮนฬ ฯฮฟฯ
อ ฮปฮฟฮณฮนฯฮผฮฟฯ
อ ฮดฮนฮฑฬ ฯฮฟฬฮฝ ฯฯฮฟฬฮฝฮฟฮฝ ฮฑฬฯฮธฮตฮฝฮฟฯ
อฮฝฯฮฟฯ ฮฑฬฮฝฯฮตฬฯฮตฮนฮฝ ฯฯฮฟฬฯ ฯฮทฬฮฝ ฮผฮฝฮทฬฮผฮทฮฝ ฯฯอฮฝ ฮตฬฯฮนฯฯฯฮนฬฯฮฝ ฮตฬฯฮนฯฮทฮดฮตฯ
ฮผฮฑฬฯฯฮฝ ฮตฬฬฯฮน ฮผฮฑอฮปฮปฮฟฮฝ ฯฮฟฯ
อ ฮผฮตฬฮฝ ฮนฬฮดฮนฬฮฟฯ
ฮธฮตฮฟฯ
อ ฮบฮฑฯฯฮปฮนฮณฯฬฯฮทฯฮต, ฯฮฟฯ
ฬฯ ฮดฮตฬ ฯฯอฮฝ ฮณฮฑฬฮผฯฮฝ ฯฯอฮฝ ฮตฬฯฮตฮนฯฮฑฬฮบฯฯฮฝ ฯฮนฮผฯอฮฝ ฮดฮนฮตฯฮตฬฮปฮตฮน.
11.302 ฮฮฑฯฮฑฯฯฯฮตฬฯฮฑฮฝฯฮฟฯ ฮดฮตฬ ฯฮฟฯ
อ ฬฮฯฮฑฬฮฝฮฝฮฟฯ
ฯฮฟฬฮฝ ฮฒฮนฬฮฟฮฝ ฮดฮนฮฑฮดฮตฬฯฮตฯฮฑฮน ฯฮทฬฮฝ ฮฑฬฯฯฮนฮตฯฯฯฯ
ฬฮฝฮทฮฝ ฮฟฬ ฯ
ฮนฬฮฟฬฯ ฮฑฯ
ฬฯฮฟฯ
อ ฬฮฮฑฮดฮดฮฟฯ
อฯ. ฮทฬอฮฝ ฮดฮตฬ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯฯอ
ฮฑฬฮดฮตฮปฯฮฟฬฯ ฮฮฑฮฝฮฑฯฯฮทอฯ ฮฟฬฬฮฝฮฟฮผฮฑ, ฯฬออ
ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฯ ฮฟฬ ฯฮตฮผฯฮธฮตฮนฬฯ ฮตฮนฬฯ ฮฃฮฑฮผฮฑฬฯฮตฮนฮฑฮฝ ฯ
ฬฯฮฟฬ ฮฮฑฯฮตฮนฬฮฟฯ
ฯฮฟฯ
อ ฯฮตฮปฮตฯ
ฯฮฑฮนฬฮฟฯ
ฮฒฮฑฯฮนฮปฮตฬฯฯ ฯฮฑฯฯฮฑฬฯฮทฯ ฮงฮฟฯ
ฮธฮฑฮนอฮฟฯ ฯฮฟฬ ฮณฮตฬฮฝฮฟฯ, ฮตฬฮพ ฯฬอฮฝ ฮบฮฑฮนฬ ฮฟฮนฬ ฮฃฮฑฮผฮฑฯฮตฮนอฯ ฮตฮนฬฯฮนฮฝ, 11.303 ฮตฮนฬฮดฯฬฯ ฮปฮฑฮผฯฯฮฑฬฮฝ ฮฟฯ
ฬอฯฮฑฮฝ ฯฮทฬฮฝ ฯฮฟฬฮปฮนฮฝ ฬฮฮตฯฮฟฯฮฟฬฮปฯ
ฮผฮฑ ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฑฬ ฯฮฟฮนอฯ ฬฮฯฯฯ
ฯฮนฬฮฟฮนฯ ฮบฮฑฮนฬ ฯฮฟฮนอฯ ฮตฬฮฝ ฯฮทออ
ฮบฮฟฮนฬฮปฮทอ
ฮฃฯ
ฯฮนฬฮฑอ
ฮบฮฑฯฮฟฮนฮบฮฟฯ
อฯฮนฮฝ ฯฮฟฯ
ฬฯ ฮตฬฮฝ ฮฑฯ
ฬฯฮทออ
ฮฒฮฑฯฮนฮปฮตฮนอฯ ฯฯฮฑฬฮณฮผฮฑฯฮฑ ฯฮฑฯฮฑฯฯฮฟฬฮฝฯฮฑฯ, ฮฑฬฯฮผฮตฬฮฝฯฯ ฯฯ
ฮฝฯฬอ
ฮบฮนฯฮตฮฝ ฯฮทฬฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฮธฯ
ฮณฮฑฯฮตฬฯฮฑ ฮฮนฮบฮฑฯฯฬ ฮบฮฑฮปฮฟฯ
ฮผฮตฬฮฝฮทฮฝ, ฮฟฮนฬฮฟฬฮผฮตฮฝฮฟฯ ฯฮทฬฮฝ ฮตฬฯฮนฮณฮฑฮผฮนฬฮฑฮฝ ฮฟฬฬฮผฮทฯฮฟฮฝ ฮฑฯ
ฬฯฯออ
ฮณฮตฮฝฮทฬฯฮตฯฮธฮฑฮน ฯฯฮฟฬฯ ฯฮทฬฮฝ ฮฑฬฯฮฟฬ ฯฮฟฯ
อ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮตฬฬฮธฮฝฮฟฯ
ฯ ฯฮฑฮฝฯฮฟฬฯ ฮตฯ
ฬฬฮฝฮฟฮนฮฑฮฝ. 11.304 ฮฮฑฯฮฑฬ ฯฮฟฯ
อฯฮฟฮฝ ฮดฮทฬ ฯฮฟฬฮฝ ฮบฮฑฮนฯฮฟฬฮฝ ฮบฮฑฮนฬ ฮฆฮนฬฮปฮนฯฯฮฟฯ ฮฟฬ ฮฮฑฮบฮตฮดฮฟฬฮฝฯฮฝ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฮตฬฮฝ ฮฮนฬฮณฮฑฮนอฯ ฯ
ฬฯฮฟฬ ฮ ฮฑฯ
ฯฮฑฮฝฮนฬฮฟฯ
ฯฮฟฯ
อ ฮฮตฯฮฑฬฯฯฮฟฯ
ฮตฬฮบ ฮดฮตฬ ฯฮฟฯ
อ ฯฯอฮฝ ฬฮฯฮตฯฯฯอฮฝ ฮณฮตฬฮฝฮฟฯ
ฯ ฮดฮฟฮปฮฟฯฮฟฮฝฮทฮธฮตฮนฬฯ ฮฑฬฯฮตฬฮธฮฑฮฝฮตฮฝ.' "11.305 ฯฮฑฯฮฑฮปฮฑฮฒฯฬฮฝ ฮด' ฮฟฬ ฯฮฑฮนอฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮทฬฮฝ ฮฒฮฑฯฮนฮปฮตฮนฬฮฑฮฝ ฬฮฮปฮตฬฮพฮฑฮฝฮดฯฮฟฯ ฮบฮฑฮนฬ ฮดฮนฮฑฮฒฮฑฬฯ ฯฮฟฬฮฝ ฬฮฮปฮปฮทฬฯฯฮฟฮฝฯฮฟฮฝ, ฮฝฮนฮบฮฑออ
ฮผฮตฬฮฝ ฯฮฟฯ
ฬฯ ฮฮฑฯฮตฮนฬฮฟฯ
ฯฯฯฮฑฯฮทฮณฮฟฯ
ฬฯ ฮตฬฯฮนฬ ฮฯฮฑฮฝฮนฬฮบฯอ
ฯฯ
ฮผฮฒฮฑฮปฯฬฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ, ฮตฬฯฮตฮปฮธฯฬฮฝ ฮดฮตฬ ฯฮทฬฮฝ ฮฯ
ฮดฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฬฮฯฮฝฮนฬฮฑฮฝ ฮดฮฟฯ
ฮปฯฯฮฑฬฮผฮตฮฝฮฟฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฮฑฯฮนฬฮฑฮฝ ฮตฬฯฮนฮดฯฮฑฮผฯฬฮฝ ฯฮฟฮนอฯ ฮตฬฮฝ ฮ ฮฑฮผฯฯ
ฮปฮนฬฮฑอ
ฯฮฟฬฯฮฟฮนฯ ฮตฬฯฮตฬฮฒฮฑฮปฮตฮฝ, ฮบฮฑฮธฯฬฯ ฮตฬฮฝ ฮฑฬฬฮปฮปฮฟฮนฯ ฮดฮตฮดฮทฬฮปฯฯฮฑฮน." '11.306 ฮฮนฬ ฮดฮตฬ ฯฯอฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฮผฮนฯฯอฮฝ ฯฯฮตฯฮฒฯ
ฬฯฮตฯฮฟฮน ฮดฮตฮนฮฝฮฟฯฮฑฮธฮฟฯ
อฮฝฯฮตฯ ฮตฬฯฮนฬ ฯฯออ
ฯฮฟฬฮฝ ฬฮฮฑฮดฮดฮฟฯ
อ ฯฮฟฯ
อ ฮฑฬฯฯฮนฮตฯฮตฬฯฯ ฮฑฬฮดฮตฮปฯฮฟฬฮฝ ฮฑฬฮปฮปฮฟฯฯ
ฬฮปฯอ
ฯฯ
ฮฝฮฟฮนฮบฮฟฯ
อฮฝฯฮฑ ฮผฮตฯฮตฬฯฮตฮนฮฝ ฯฮทอฯ ฮฑฬฯฯฮนฮตฯฯฯฯ
ฬฮฝฮทฯ ฮตฬฯฯฮฑฯฮนฬฮฑฮถฮฟฮฝ ฯฯฮฟฬฯ ฮฑฯ
ฬฯฮฟฬฮฝ: 11.307 ฮทฬฮณฮฟฯ
อฮฝฯฮฟ ฮณฮฑฬฯ ฯฮฟฬฮฝ ฯฮฟฯ
ฬฯฮฟฯ
ฮณฮฑฬฮผฮฟฮฝ ฮตฬฯฮนฮฒฮฑฬฮธฯฮฑฮฝ ฯฮฟฮนอฯ ฯฮฑฯฮฑฮฝฮฟฮผฮตฮนอฮฝ ฯฮตฯฮนฬ ฯฮฑฬฯ ฯฯอฮฝ ฮณฯ
ฮฝฮฑฮนฮบฯอฮฝ ฯฯ
ฮฝฮฟฮนฮบฮทฬฯฮตฮนฯ ฮฒฮฟฯ
ฮปฮทฯฮฟฮผฮตฬฮฝฮฟฮนฯ ฮณฮตฮฝฮตฬฯฮธฮฑฮน ฮบฮฑฮนฬ ฯฮทอฯ ฯฯฮฟฬฯ ฯฮฟฯ
ฬฯ ฮฑฬฮปฮปฮฟฯฯ
ฬฮปฮฟฯ
ฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮบฮฟฮนฮฝฯฮฝฮนฬฮฑฯ ฮฑฬฯฯฮทฬฮฝ ฯฮฟฯ
อฯฮฟ ฮตฬฬฯฮตฯฮธฮฑฮน. 11.308 ฯ
ฬฯฮฑฬฯฮพฮฑฮน ฮผฮตฬฮฝฯฮฟฮน ฮบฮฑฮนฬ ฯฮทอฯ ฯฯฮฟฯฮตฬฯฮฑฯ ฮฑฮนฬฯฮผฮฑฮปฯฯฮนฬฮฑฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฮบฮฑฮบฯอฮฝ ฮฑฮนฬฬฯฮนฮฟฮฝ ฯฮฟฬ ฯฮตฯฮนฬ ฯฮฟฯ
ฬฯ ฮณฮฑฬฮผฮฟฯ
ฯ ฯฮปฮทฮผฮผฮตฮปฮทอฯฮฑฮนฬ ฯฮนฮฝฮฑฯ ฮบฮฑฮนฬ ฮฑฬฮณฮฑฮณฮตฬฯฮธฮฑฮน ฮณฯ
ฮฝฮฑฮนอฮบฮฑฯ ฮฟฯ
ฬฮบ ฮตฬฯฮนฯฯฯฮนฬฮฑฯ. ฮตฬฮบฮตฬฮปฮตฯ
ฮฟฮฝ ฮฟฯ
ฬอฮฝ ฯฮฟฬฮฝ ฮฮฑฮฝฮฑฯฯฮทอฮฝ ฮดฮนฮฑฮถฮตฯ
ฬฮณฮฝฯ
ฯฮธฮฑฮน ฯฮทอฯ ฮณฯ
ฮฝฮฑฮนฮบฮฟฬฯ ฮทฬฬ ฮผฮทฬ ฯฯฮฟฯฮนฮตฬฮฝฮฑฮน ฯฯออ
ฮธฯ
ฯฮนฮฑฯฯฮทฯฮนฬฯอ
.' "11.309 ฯฮฟฯ
อ ฮด' ฮฑฬฯฯฮนฮตฯฮตฬฯฯ ฯฯออ
ฮปฮฑฯออ
ฯฯ
ฮฝฮฑฮณฮฑฮฝฮฑฮบฯฮฟฯ
อฮฝฯฮฟฯ ฮบฮฑฮนฬ ฮตฮนฬฬฯฮณฮฟฮฝฯฮฟฯ ฯฮฟฬฮฝ ฮฑฬฮดฮตฮปฯฮฟฬฮฝ ฯฮฟฯ
อ ฮฒฯฮผฮฟฯ
อ, ฯฮฑฯฮฑฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ ฮฟฬ ฮฮฑฮฝฮฑฯฯฮทอฯ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฯฮตฮฝฮธฮตฯฮฟฬฮฝ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฮฝ ฯฯฮตฬฯฮณฮตฮนฮฝ ฮผฮตฬฮฝ ฮตฬฬฮปฮตฮณฮตฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮทฬฮฝ ฮธฯ
ฮณฮฑฯฮตฬฯฮฑ ฮฮนฮบฮฑฯฯฬ, ฯฮทอฯ ฮผฮตฬฮฝฯฮฟฮน ฮณฮต ฮนฬฮตฯฮฑฯฮนฮบฮทอฯ ฯฮนฮผฮทอฯ ฮผฮตฮณฮนฬฯฯฮทฯ ฮฟฯ
ฬฬฯฮทฯ ฮตฬฮฝ ฯฯออ
ฮตฬฬฮธฮฝฮตฮน ฮบฮฑฮนฬ ฯฯออ
ฮณฮตฬฮฝฮตฮน ฯฮฑฯฮฑฮผฮตฮฝฮฟฯ
ฬฯฮทฯ ฮฟฯ
ฬ ฮฒฮฟฯ
ฬฮปฮตฯฮธฮฑฮน ฮดฮน' ฮฑฯ
ฬฯฮทฬฮฝ ฯฯฮตฬฯฮตฯฮธฮฑฮน." '11.311 ฮบฮฑฮนฬ ฯฮฑฯ
อฯฮฑ ฯฮฟฮนฮทฬฯฮตฮนฮฝ ฮตฬฯฮฑฮณฮณฮตฮปฮปฮฟฮผฮตฬฮฝฮฟฯ
ฮผฮตฯฮฑฬ ฯฮทอฯ ฮฮฑฯฮตฮนฬฮฟฯ
ฮณฮฝฯฬฮผฮทฯ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ, ฮตฬฯฮฑฯฮธฮตฮนฬฯ ฯฮฑฮนอฯ ฯ
ฬฯฮฟฯฯฮตฬฯฮตฯฮนฮฝ ฮฟฬ ฮฮฑฮฝฮฑฯฯฮทอฯ ฯฮฑฯฮตฬฮผฮตฮฝฮตฮฝ ฯฯออ
ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทอ
ฯฮทฬฮฝ ฮฑฬฯฯฮนฮตฯฯฯฯ
ฬฮฝฮทฮฝ ฮฟฮนฬฮฟฬฮผฮตฮฝฮฟฯ ฮตฬฬฮพฮตฮนฮฝ ฮฮฑฯฮตฮนฬฮฟฯ
ฮดฮฟฬฮฝฯฮฟฯ: ฮบฮฑฮนฬ ฮณฮฑฬฯ ฯฯ
ฮฝฮตฬฮฒฮฑฮนฮฝฮตฮฝ ฯฮฟฬฮฝ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฮฝ ฮทฬฬฮดฮท ฯฯฮตฯฮฒฯ
ฬฯฮตฯฮฟฮฝ ฮตฮนฬอฮฝฮฑฮน. 11.312 ฯฮฟฮปฮปฯอฮฝ ฮดฮตฬ ฮนฬฮตฯฮตฬฯฮฝ ฮบฮฑฮนฬ ฬฮฯฯฮฑฮทฮปฮนฯฯอฮฝ ฯฮฟฮนฮฟฯ
ฬฯฮฟฮนฯ ฮณฮฑฬฮผฮฟฮนฯ ฮตฬฯฮนฯฮตฯฮปฮตฮณฮผฮตฬฮฝฯฮฝ ฮบฮฑฯฮตฮนอฯฮตฮฝ ฮฟฯ
ฬ ฮผฮนฮบฯฮฑฬ ฯฮฑฯฮฑฯฮทฬ ฯฮฟฯ
ฬฯ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฮผฮนฬฯฮฑฯ: ฮฑฬฯฮนฬฯฯฮฑฮฝฯฮฟ ฮณฮฑฬฯ ฮฑฬฬฯฮฑฮฝฯฮตฯ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฮฮฑฮฝฮฑฯฯฮทอฮฝ ฯฮฟฯ
อ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮฟฯ
ฯฮฟฯฮทฮณฮฟฯ
อฮฝฯฮฟฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮบฮฑฮนฬ ฯฯฮทฬฮผฮฑฯฮฑ ฮบฮฑฮนฬ ฯฯฬฯฮฑฮฝ ฮตฮนฬฯ ฮณฮตฯฯฮณฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฮบฮฑฯฮฟฮนฬฮบฮทฯฮนฮฝ ฮฑฬฯฮฟฮผฮตฯฮนฬฮถฮฟฮฝฯฮฟฯ ฮบฮฑฮนฬ ฯฮฑฮฝฯฮนฬ ฯฯฮฟฬฯฯอ
ฯฯออ
ฮณฮฑฮผฮฒฯฯออ
ฯฯ
ฮผฯฮนฮปฮฟฮบฮฑฮปฮฟฯ
อฮฝฯฮฟฯ. 11.313 ฮฮฑฯฮฑฬ ฮดฮตฬ ฯฮฟฯ
อฯฮฟฮฝ ฯฮฟฬฮฝ ฮบฮฑฮนฯฮฟฬฮฝ ฮฮฑฯฮตฮนอฮฟฯ ฮฑฬฮบฮฟฯ
ฬฯฮฑฯ, ฮฟฬฬฯฮน ฯฮฟฬฮฝ ฬฮฮปฮปฮทฬฯฯฮฟฮฝฯฮฟฮฝ ฮดฮนฮฑฮฒฮฑฬฯ ฬฮฮปฮตฬฮพฮฑฮฝฮดฯฮฟฯ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯ ฯฮฑฯฯฮฑฬฯฮฑฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮทออ
ฮบฮฑฯฮฑฬ ฮฯฮฑฬฮฝฮนฮบฮฟฮฝ ฮผฮฑฬฯฮทอ
ฮบฯฮฑฯฮทฬฯฮฑฯ ฯฯฮฟฯฯฯฮตฬฯฯ ฯฯฯฮตฮนอ, ฯฯฯฮฑฯฮนฮฑฬฮฝ ฮนฬฯฯฮนฮบฮทฬฮฝ ฯฮต ฮบฮฑฮนฬ ฯฮตฮถฮนฮบฮทฬฮฝ ฯฯ
ฮฝฮทฬฮธฯฮฟฮนฮถฮตฮฝ ฮฑฬฯฮฑฮฝฯฮทอฯฮฑฮน ฮดฮนฮฑฮณฮฝฮฟฯ
ฬฯ ฯฮฟฮนอฯ ฮฮฑฮบฮตฮดฮฟฬฯฮนฮฝ ฯฯฮนฬฮฝ ฮทฬฬ ฯฮฑอฯฮฑฮฝ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮตฬฯฮนฮฟฬฮฝฯฮฑฯ ฮบฮฑฯฮฑฯฯฯฮตฬฯฮฑฯฮธฮฑฮน ฯฮทฬฮฝ ฬฮฯฮนฬฮฑฮฝ. 11.314 ฯฮตฯฮฑฮนฯฯฮฑฬฮผฮตฮฝฮฟฯ ฮฟฯ
ฬอฮฝ ฯฮฟฬฮฝ ฮฯ
ฬฯฯฮฑฬฯฮทฮฝ ฯฮฟฯฮฑฮผฮฟฬฮฝ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮคฮฑฯ
อฯฮฟฮฝ ฯฮฟฬ ฮฮนฮปฮนฬฮบฮนฮฟฮฝ ฮฟฬฬฯฮฟฯ ฯ
ฬฯฮตฯฮตฮปฮธฯฬฮฝ ฮตฬฮฝ ฬฮฯฯฯออ
ฯฮทอฯ ฮฮนฮปฮนฮบฮนฬฮฑฯ ฯฮฟฯ
ฬฯ ฯฮฟฮปฮตฮผฮนฬฮฟฯ
ฯ ฯฬฯ ฮตฬฮบฮตฮนอ ฮผฮฑฯฮทฯฮฟฬฮผฮตฮฝฮฟฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮตฬฮพฮตฮดฮตฬฯฮตฯฮฟ.' "11.315 ฮทฬฯฮธฮตฮนฬฯ ฮดฮตฬ ฯฮทออ
ฮฮฑฯฮตฮนฬฮฟฯ
ฮบฮฑฯฮฑฮฒฮฑฬฯฮตฮน ฮฟฬ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฯ ฮตฯ
ฬฮธฯ
ฬฯ ฮตฬฬฮปฮตฮณฮตฮฝ ฯฯออ
ฮฮฑฮฝฮฑฯฯฮทออ
ฯฮฑฬฯ ฯ
ฬฯฮฟฯฯฮตฬฯฮตฮนฯ ฯฮตฮปฮตฬฯฮตฮนฮฝ, ฯฬฯ ฮฑฬฬฮฝ ฮฮฑฯฮตฮนอฮฟฯ ฮบฯฮฑฯฮทฬฯฮฑฯ ฯฯอฮฝ ฯฮฟฮปฮตฮผฮนฬฯฮฝ ฯ
ฬฯฮฟฯฯฯฮตฬฯฮทอ
: ฯฮตฬฯฮตฮนฯฯฮฟ ฮณฮฑฬฯ ฮฟฯ
ฬฮบ ฮฑฯ
ฬฯฮฟฬฯ ฮผฮฟฬฮฝฮฟฯ ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮนฬ ฯฮฑฬฮฝฯฮตฯ ฮฟฮนฬ ฮตฬฮฝ ฯฮทออ
ฬฮฯฮนฬฮฑอ
ฮผฮทฮด' ฮตฮนฬฯ ฯฮตฮนอฯฮฑฯ ฯฮฟฮนอฯ ฮ ฮตฬฯฯฮฑฮนฯ ฮทฬฬฮพฮตฮนฮฝ ฯฮฟฯ
ฬฯ ฮฮฑฮบฮตฮดฮฟฬฮฝฮฑฯ ฮดฮนฮฑฬ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ." "11.316 ฮฑฬฯฮตฬฮฒฮท ฮด' ฮฟฯ
ฬฯ ฯฬฯ ฯฯฮฟฯฮตฮดฮฟฬฮบฯฮฝ: ฯฯ
ฮผฮฒฮฑฮปฯฬฮฝ ฮณฮฑฬฯ ฮฟฬ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฯฮฟฮนอฯ ฮฮฑฮบฮตฮดฮฟฬฯฮนฮฝ ฮทฬฯฯฮทฬฮธฮท ฮบฮฑฮนฬ ฯฮฟฮปฮปฮทฬฮฝ ฯฮทอฯ ฯฯฯฮฑฯฮนฮฑอฯ ฮฑฬฯฮฟฮปฮตฬฯฮฑฯ ฮปฮทฯฮธฮตฬฮฝฯฯฮฝ ฮฑฮนฬฯฮผฮฑฮปฯฬฯฯฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮทอฯ ฮผฮทฯฯฮฟฬฯ ฮบฮฑฮนฬ ฮณฯ
ฮฝฮฑฮนฮบฮฟฬฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฯฮตฬฮบฮฝฯฮฝ ฮตฬฬฯฯ
ฮณฮตฮฝ ฮตฮนฬฯ ฮ ฮตฬฯฯฮฑฯ." "11.317 ฬฮฮปฮตฬฮพฮฑฮฝฮดฯฮฟฯ ฮด' ฮตฮนฬฯ ฮฃฯ
ฯฮนฬฮฑฮฝ ฯฮฑฯฮฑฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ ฮฮฑฮผฮฑฯฮบฮฟฬฮฝ ฮฑฮนฬฯฮตฮนอ ฮบฮฑฮนฬ ฮฃฮนฮดฯอฮฝฮฟฯ ฮบฯฮฑฯฮทฬฯฮฑฯ ฮตฬฯฮฟฮปฮนฮฟฬฯฮบฮตฮน ฮคฯ
ฬฯฮฟฮฝ, ฮทฬฮพฮนฬฮฟฯ
ฯฮต ฮฑฬฯฮฟฯฯฮตฮนฬฮปฮฑฯ ฮณฯฮฑฬฮผฮผฮฑฯฮฑ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮฑฬฯฯฮนฮตฯฮตฬฮฑ ฯฯ
ฮผฮผฮฑฯฮนฬฮฑฮฝ ฯฮต ฮฑฯ
ฬฯฯออ
ฯฮตฬฮผฯฮตฮนฮฝ ฮบฮฑฮนฬ ฮฑฬฮณฮฟฯฮฑฬฮฝ ฯฯออ
ฯฯฯฮฑฯฮตฯ
ฬฮผฮฑฯฮน ฯฮฑฯฮฑฯฯฮตฮนอฮฝ ฮบฮฑฮนฬ ฮฟฬฬฯฮฑ ฮฮฑฯฮตฮนฬฯอ
ฯฯฮฟฬฯฮตฯฮฟฮฝ ฮตฬฯฮตฬฮปฮฟฯ
ฮฝ ฮดฯอฯฮฑ ฯฮฟฯ
ฬฯฯอ
ฮดฮนฮดฮฟฬฮฝฮฑฮน ฯฮทฬฮฝ ฮฮฑฮบฮตฮดฮฟฬฮฝฯฮฝ ฯฮนฮปฮนฬฮฑฮฝ ฮตฬฮปฮฟฮผฮตฬฮฝฮฟฯ
ฯ:" "11.318 ฮฟฯ
ฬ ฮณฮฑฬฯ ฮผฮตฯฮฑฮฝฮฟฮทฬฯฮตฮนฮฝ ฮตฬฯฮนฬ ฯฮฟฯ
ฬฯฮฟฮนฯ. ฯฮฟฯ
อ ฮด' ฮฑฬฯฯฮนฮตฯฮตฬฯฯ ฮฑฬฯฮฟฮบฯฮนฮฝฮฑฮผฮตฬฮฝฮฟฯ
ฯฮฟฮนอฯ ฮณฯฮฑฮผฮผฮฑฯฮฟฯฮฟฬฯฮฟฮนฯ, ฯฬฯ ฮฟฬฬฯฮบฮฟฯ
ฯ ฮตฮนฬฬฮท ฮดฮตฮดฯฮบฯฬฯ ฮฮฑฯฮตฮนฬฯอ
ฮผฮทฬ ฮฒฮฑฯฯฮฑฬฮถฮตฮนฮฝ ฮฟฬฬฯฮปฮฑ ฮบฮฑฯ' ฮฑฯ
ฬฯฮฟฯ
อ, ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯฮฟฯ
ฯ ฮตฬฬฯฯ ฮฑฬฬฮฝ ฮทฬออ
ฮฮฑฯฮตฮนอฮฟฯ ฮตฬฮฝ ฯฮฟฮนอฯ ฮถฯอฯฮนฮฝ ฮผฮทฬ ฯฮฑฯฮฑฮฒฮทฬฯฮตฯฮธฮฑฮน ฯฮทฬฯฮฑฮฝฯฮฟฯ," '11.319 ฮฑฬฮบฮฟฯ
ฬฯฮฑฯ ฬฮฮปฮตฬฮพฮฑฮฝฮดฯฮฟฯ ฯฮฑฯฯฮพฯ
ฬฮฝฮธฮท, ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮผฮตฬฮฝ ฮคฯ
ฬฯฮฟฮฝ ฮฟฯ
ฬฮบ ฮตฬฬฮบฯฮนฮฝฮตฮฝ ฮบฮฑฯฮฑฮปฮนฯฮตฮนอฮฝ ฮฟฬฬฯฮฟฮฝ ฮฟฯ
ฬฮดฮตฬฯฯ ฮผฮตฬฮปฮปฮฟฯ
ฯฮฑฮฝ ฮฑฮนฬฯฮตฮนอฯฮธฮฑฮน, ฯฮฑฯฮฑฯฯฮทฯฮฑฬฮผฮตฮฝฮฟฯ ฮดฮตฬ ฯฮฑฯ
ฬฯฮทฮฝ ฮทฬฯฮตฮนฬฮปฮตฮน ฯฯฯฮฑฯฮตฯ
ฬฯฮตฮนฮฝ ฮตฬฯฮนฬ ฯฮฟฬฮฝ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮฑฬฯฯฮนฮตฯฮตฬฮฑ ฮบฮฑฮนฬ ฮดฮนฮดฮฑฬฮพฮตฮนฮฝ ฯฮฑฬฮฝฯฮฑฯ, ฯฯฮฟฬฯ ฯฮนฬฮฝฮฑฯ ฮดฮทฬ ฮฑฯ
ฬฯฮฟฮนอฯ ฯฯ
ฮปฮฑฮบฯฮตฬฮฟฮฝ ฯฮฟฯ
ฬฯ ฮฟฬฬฯฮบฮฟฯ
ฯ:' "
11.321 ฮฮฟฮผฮนฬฯฮฑฯ ฮดฮตฬ ฮบฮฑฮนฯฮฟฬฮฝ ฮตฬฯฮนฯฮทฬฮดฮตฮนฮฟฮฝ ฮตฬฬฯฮตฮนฮฝ ฮฟฬ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฯ ฯฮทอฯ ฮตฬฯฮนฮฒฮฟฮปฮทอฯ ฮฮฑฯฮตฮนฬฮฟฯ
ฮผฮตฬฮฝ ฮฑฬฯฮตฬฮณฮฝฯ, ฮปฮฑฮฒฯฬฮฝ ฮดฮตฬ ฮฟฬฮบฯฮฑฮบฮนฯฯฮนฮปฮนฬฮฟฯ
ฯ ฯฯอฮฝ ฮฑฬฯฯฮฟฮผฮตฬฮฝฯฮฝ ฯ
ฬฯ' ฮฑฯ
ฬฯฮฟฯ
อ ฯฯฮฟฬฯ ฬฮฮปฮตฬฮพฮฑฮฝฮดฯฮฟฮฝ ฮทฬอฮบฮตฮฝ ฮบฮฑฮนฬ ฮบฮฑฯฮฑฮปฮฑฮฒฯฬฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮฑฬฯฯฮฟฬฮผฮตฮฝฮฟฮฝ ฯฮทอฯ ฮคฯ
ฬฯฮฟฯ
ฯฮฟฮปฮนฮฟฯฮบฮนฬฮฑฯ, ฯฬอฮฝ ฯฮต ฮฑฯ
ฬฯฮฟฬฯ ฮฑฬฬฯฯฮตฮน ฯฮฟฬฯฯฮฝ ฮตฬฬฮปฮตฮณฮตฮฝ ฮฑฯ
ฬฯฯออ
ฯฮฑฯฮฑฮดฮนฮดฮฟฬฮฝฮฑฮน ฯฮฟฯ
ฬฯฮฟฯ
ฯ ฮบฮฑฮนฬ ฮดฮตฯฯฮฟฬฯฮทฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮทฬฮดฮตฬฯฯ ฮตฬฬฯฮตฮนฮฝ ฮฑฬฮฝฯฮนฬ ฮฮฑฯฮตฮนฬฮฟฯ
ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ." "11.322 ฮฑฬฯฮผฮตฬฮฝฯฯ ฮด' ฮฑฯ
ฬฯฮฟฬฮฝ ฯฯฮฟฯฮดฮตฮพฮฑฮผฮตฬฮฝฮฟฯ
ฮธฮฑฯฯฯอฮฝ ฮทฬฬฮดฮท ฯฮตฯฮนฬ ฯฯอฮฝ ฯฯฮฟฮบฮตฮนฮผฮตฬฮฝฯฮฝ ฮฟฬ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฯ ฮฑฯ
ฬฯฯออ
ฮปฮฟฬฮณฮฟฯ
ฯ ฯฯฮฟฯฮตฬฯฮตฯฮตฮฝ ฮดฮทฮปฯอฮฝ, ฯฬฯ ฮณฮฑฮผฮฒฯฮฟฬฮฝ ฮผฮตฬฮฝ ฮตฬฬฯฮฟฮน ฮฮฑฮฝฮฑฯฯฮทอ ฯฮฟฯ
อ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮฑฬฯฯฮนฮตฯฮตฬฯฯ ฬฮฮฑฮดฮดฮฟฯ
อ ฮฑฬฮดฮตฮปฯฮฟฬฮฝ, ฯฮฟฮปฮปฮฟฯ
ฬฯ ฮดฮตฬ ฮบฮฑฮนฬ ฮฑฬฬฮปฮปฮฟฯ
ฯ ฮฑฯ
ฬฯฯออ
ฯฯ
ฮผฯฮฑฯฮฟฬฮฝฯฮฑฯ ฯฯอฮฝ ฮฟฬฮผฮฟฮตฮธฮฝฯอฮฝ ฮธฮตฬฮปฮตฮนฮฝ ฮนฬฮตฯฮฟฬฮฝ ฮตฬฮฝ ฯฮฟฮนอฯ ฯ
ฬฯ' ฮตฬฮบฮตฮนฬฮฝฯอ
ฯฮฟฬฯฮฟฮนฯ ฮทฬฬฮดฮท ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฮน." "11.323 ฯฮฟฯ
อฯฮฟ ฮด' ฮตฮนฬอฮฝฮฑฮน ฮบฮฑฮนฬ ฯฯออ
ฮฒฮฑฯฮนฮปฮตฮนอ ฯฯ
ฮผฯฮตฬฯฮฟฮฝ ฮตฮนฬฯ ฮดฯ
ฬฮฟ ฮดฮนฮทอ
ฯฮทอฯฮธฮฑฮน ฯฮทฬฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮดฯ
ฬฮฝฮฑฮผฮนฮฝ, ฮนฬฬฮฝฮฑ ฮผฮทฬ ฮฟฬฮผฮฟฮณฮฝฯฮผฮฟฮฝฮฟฯ
อฮฝ ฯฮฟฬ ฮตฬฬฮธฮฝฮฟฯ ฮผฮทฮดฮตฬ ฯฯ
ฮฝฮตฯฯฮฟฬฯ, ฮตฮนฬ ฮฝฮตฯฯฮตฯฮนฬฯฮตฮนฮตฬฮฝ ฯฮฟฯฮต, ฯฮฑฮปฮตฯฮฟฬฮฝ ฮทฬออ
ฯฮฟฮนอฯ ฮฒฮฑฯฮนฮปฮตฯ
อฯฮนฮฝ, ฮบฮฑฮธฯฬฯ ฮบฮฑฮนฬ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฯฮฟฮนอฯ ฬฮฯฯฯ
ฯฮนฬฯฮฝ ฮฑฬฬฯฮพฮฑฯฮนฮฝ ฮตฬฮณฮตฬฮฝฮตฯฮฟ." "11.324 ฯฯ
ฮณฯฯฯฮทฬฯฮฑฮฝฯฮฟฯ ฮดฮตฬ ฬฮฮปฮตฮพฮฑฬฮฝฮดฯฮฟฯ
ฯฮฑอฯฮฑฮฝ ฮตฮนฬฯฮตฮฝฮตฮณฮบฮฑฬฮผฮตฮฝฮฟฯ ฯฯฮฟฯ
ฮดฮทฬฮฝ ฯฬอ
ฮบฮฟฮดฮฟฬฮผฮทฯฮตฮฝ ฮฟฬ ฮฃฮฑฮฝฮฑฮฒฮฑฮปฮปฮตฬฯฮทฯ ฯฮฟฬฮฝ ฮฝฮฑฮฟฬฮฝ ฮบฮฑฮนฬ ฮนฬฮตฯฮตฬฮฑ ฯฮฟฬฮฝ ฮฮฑฮฝฮฑฯฯฮทอ ฮบฮฑฯฮตฬฯฯฮทฯฮตฮฝ, ฮผฮตฬฮณฮนฯฯฮฟฮฝ ฮณฮตฬฯฮฑฯ ฮทฬฮณฮทฯฮฑฬฮผฮตฮฝฮฟฯ ฯฮฟฮนอฯ ฮตฬฮบ ฯฮทอฯ ฮธฯ
ฮณฮฑฯฯฮฟฬฯ ฮณฮตฮฝฮทฯฮฟฮผฮตฬฮฝฮฟฮนฯ ฯฮฟฯ
อฯ' ฮตฬฬฯฮตฯฮธฮฑฮน." 11.341 ฮตฮนฬฯฮนฬฮฝ ฮณฮฑฬฯ ฮฟฮนฬ ฮฃฮฑฮผฮฑฯฮตฮนอฯ ฯฮฟฮนฮฟฯ
อฯฮฟฮน ฯฮทฬฮฝ ฯฯ
ฬฯฮนฮฝ, ฯฬฯ ฮทฬฬฮดฮท ฯฮฟฯ
ฮบฮฑฮนฬ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฮดฮตฮดฮทฮปฯฬฮบฮฑฮผฮตฮฝ: ฮตฬฮฝ ฮผฮตฬฮฝ ฯฮฑฮนอฯ ฯฯ
ฮผฯฮฟฯฮฑฮนอฯ ฮฟฬฬฮฝฯฮฑฯ ฯฮฟฯ
ฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฮฑฬฯฮฝฮฟฯ
อฮฝฯฮฑฮน ฯฯ
ฮณฮณฮตฮฝฮตฮนอฯ ฮฟฬฮผฮฟฮปฮฟฮณฮฟฯ
อฮฝฯฮตฯ ฯฮฟฬฯฮต ฯฮทฬฮฝ ฮฑฬฮปฮทฬฮธฮตฮนฮฑฮฝ, ฮฟฬฬฯฮฑฮฝ ฮดฮตฬ ฯฮน ฮปฮฑฮผฯฯฮฟฬฮฝ ฯฮตฯฮนฬ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮนฬฬฮดฯฯฮนฮฝ ฮตฬฮบ ฯฯ
ฬฯฮทฯ, ฮตฬฯฮนฯฮทฮดฯอฯฮนฮฝ ฮฑฯ
ฬฯฯอฮฝ ฯฮทออ
ฮบฮฟฮนฮฝฯฮฝฮนฬฮฑอ
ฯฯฮฟฯฮทฬฮบฮตฮนฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮปฮตฬฮณฮฟฮฝฯฮตฯ ฮบฮฑฮนฬ ฮตฬฮบ ฯฯอฮฝ ฬฮฯฯฮทฬฯฮฟฯ
ฮณฮตฮฝฮตฮฑฮปฮฟฮณฮฟฯ
อฮฝฯฮตฯ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮตฬฮบฮณฮฟฬฮฝฯฮฝ ฬฮฯฯฮฑฮนฬฮผฮฟฯ
ฮบฮฑฮนฬ ฮฮฑฮฝฮฑฯฯฮฟฯ
อฯ.' ' None | sup>
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 Egyptโs 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 Dariusโs 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 manโs 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 kingโs 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 daughterโs 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 |
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22. Mishnah, Sanhedrin, 9.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 170; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 170
sup>
9.6 ืึทืึผืึนื ึตื ืึถืช ืึทืงึผึทืกึฐืึธื ืึฐืึทืึฐืงึทืึผึตื ืึผึทืงึผืึนืกึตื ืึฐืึทืึผืึนืขึตื ืึฒืจึทืึผึดืืช, ืงึทื ึผึธืึดืื ืคึผืึนืึฐืขึดืื ืึผืึน. ืึผึนืึตื ืฉืึถืฉึผืึดืึผึตืฉื ืึผึฐืึปืึฐืึธื, ืึตืื ืึถืึธืื ืึทืึผึนืึฒื ึดืื ืึฐืึดืืึดืื ืืึนืชืึน ืึฐืึตืืช ืึผึดืื, ืึถืึผึธื ืคึดืจึฐืึตื ืึฐืึปื ึผึธื ืืึนืฆึดืืึดืื ืืึนืชืึน ืืึผืฅ ืึธืขึฒืึธืจึธื ืึผืึทืคึฐืฆึดืืขึดืื ืึถืช ืึนืืึน ืึผึดืึฐืึดืืจึดืื. ืึธืจ ืฉืึถืฉึผืึดืึผึตืฉื ืึผึทืึผึดืงึฐืึผึธืฉื, ืจึทืึผึดื ืขึฒืงึดืืึธื ืืึนืึตืจ, ืึผึฐืึถื ึถืง. ืึทืึฒืึธืึดืื ืืึนืึฐืจึดืื, ืึผึดืืึตื ืฉืึธืึธืึดื:'' None | sup>
9.6 If one steals the sacred vessel called a โkasvahโ (Numbers 4:7), or cursed by the name of an idol, or has sexual relations with an Aramean (non-Jewish) woman, he is punished by zealots. If a priest performed the temple service while impure, his fellow priests do not bring him to the court, but rather the young priests take him out into the courtyard and split his skull with clubs. A layman who performed the service in the Temple: Rabbi Akiva says: โHe is strangled.โ But the Sages say: โHis death is at the hands of heaven.โ'' None |
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23. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข intermarriage โข kilayim, โintermarriageโ as โข non-Jews, intermarriage with โข โintermarriage,โ
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 169; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 147
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24. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 40, 41; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 40, 41
| 17b ืืื ืคืจืฅ ืฉืื ืชืื ืกืืขืชื ื ืืกืืขืชื ืฉื ืืื ืฉืืฆื ืืื ื ืืืืชืืคื ืืืื ืืืฆืืช ืฉืื ืชืื ืกืืขืชื ื ืืกืืขืชื ืฉื ืฉืืื ืฉืืฆื ืืื ื ืืืื ืืืืืื ืืืื ืฆืืื ืฉืื ืชืื ืกืืขืชื ื ืืกืืขืชื ืฉื ืืืืฉืข ืฉืืฆื ืืื ื ืืืื ืืจืืืืืชืื ื ืฉืื ืืื ืื ื ืื ืื ืชืืืื ืฉืืงืืื ืชืืฉืืื ืืจืืื: (ืืฉืขืืื ืื, ืื),ืฉืืขื ืืื ืืืืจื ืื ืืจืืืงืื ืืฆืืงื ืจื ืืฉืืืื ืืืืจื ืื ืจืื ืืืื ื ืืจืื ืืืขืืจ ืื ืืืจ ืื ืืขืืื ืืืื ื ืืื ืื ืืฆืืงื ืืื ื ืืื ืื ืืืจืืข ืืื ืืืจ ืื ืืขืืื ืืืื ื ืืื ืื ืืืืืชื ืืื ืืคืืื ืืืืืช ืขืฆืื ืืื ื ืืื ืื ืืืจื ืืืืื ืืืจ ืจื,ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืืื ืืืื ืืช ืงืื ืืืฆืืช ืืืจ ืืืจื ืืืืืจืช ืื ืืขืืื ืืืื ื ืืื ืื ืืฉืืื ืื ืื ื ืื ื ืืื ืื ื ืื ื ืื ืื ืืงื ืืจืืืื ืืขืจื ืฉืืช ืืขืจื ืฉืืช,ืืคืืืื ืืจื ืืืืื ืืืืจ ืจื ืืืืื ืืื ืืืืจื ืื ืืืืื ืืคืฉืื ืืืจ ืจื ืืืกืฃ ืชืืข ืืื ืื ืืืืืืจ ืืืืจื ืืื ืืืื,ืืืจ ืจื ืืฉื ืื ื ืืชื ืืืกืื ืืืืจื ืื ื ืื ืื ืืงื ืืื ืืงืจื ืืืืจืืืชื ืชืจื ืืื ื ืืฉืชื ืืื ืงืืืืืจ ืืืืจื ืืื ืืืื:,ืืชื ืื ืจืืฆื ืืงืจืืช ืืื\':,ืืืืืจื ืืจืื ืฉืืขืื ืื ืืืืืื ืืืืฉ ืืืืืจื ืืจืื ื ืื ืืืืฉื ืืืืืจื ืืื ืืืคืื ืฉืืขืื ื ืืื ืืชื ื ืืงืื ืฉื ืืื ืืขืฉืืช ืืืืื ืืชืฉืขื ืืื ืขืืฉืื ืืงืื ืฉื ืืื ืฉืื ืืขืฉืืช ืืื ืขืืฉืื ืืื ืืงืื ืชืืืืื ืืืืื ืืืืื ืจืื ืฉืืขืื ืื ืืืืืื ืืืืจ ืืขืืื ืืขืฉื ืื ืืื ืืช ืขืฆืื ืืชืืืื ืืื,ืงืฉืื ืืจืื ื ืืืจืื ื ืงืฉืื ืืจืื ืฉืืขืื ืื ืืืืืื ืืืจืื ืฉืืขืื ืื ืืืืืื,ืืืจ ืจืื ืืืื ื ืืืืืคืช ืืฉืืื ืจื ืฉืืฉื ืืจืื ืืจื ืืืื ืืืจ ืืขืืื ืื ืชืืืืฃ ืืจืื ื ืืืจืื ื ืื ืงืฉืื ืง"ืฉ ืืืื ืื"ืข ืงื ืงืจื ืืืืื ื ืื ืงืจื ืื ืืืืื ืืืืืจื ืืื ืืืื ืืืืื ืขืืื ืขืืื ืืืืื ืืืืื ืื ืงื ืขืืื ืืืืื ืืืืืจื,ืืจืื ืฉืืขืื ืื ืืืืืื ืืืจืื ืฉืืขืื ืื ืืืืืื ืื ืงืฉืื ืืชื ืืืื ื ืชืืื ืืืืชื ืืื ื ืกืืื ืืื ืืฆื ืืืืื ื ืืขืชืื ืืื ืืื ืืจืืื ืืืืจ ืืืืื ืืื ืืืื ืื ืคืืง ืืื ืืื ืืืื ื ืืืื ืืฉืืงื:,58a ืืืจ ืจืื ืืจืืื ืื ืืืขืืจ ื ืชืงืืื ืืื ื ืชืงืืื ืฉืื ืื ื ืชืงืืื ืฉืืืจืื ื ืชืืจืื ืฉืื ืื ื ืชืงืืื ืืื ื ืชืงืืื ืฉืื ืื ืืืชืื (ืืฉืขืืื ืื, ืื) ืืฉืืชืื ืืืืจืฉ ืงืคืื ืืืืื ืืื ื ืชืงืืื ืฉืืืจืื ื ืชืืจืื ืฉืื ืื ืืืชืื (ืืืื ื, ื) ืืฉืืชื ืฉืืืจืื ืืขื ืืฉืื ืืืืขื ืืจื ืืื\',ืืืืจ ืจื ืืื ืื ื ืืจืืื ืืืืืืกื ืืฉืจืื ืืืืจ ืืจืื ืืื ืืจืืื ืืืืืืกื ืขืืืื ืืืืืื ืืืืจ (ืืจืืืื ื , ืื) ืืืฉื ืืืื ืืื\',ืช"ืจ ืืจืืื ืืืืืืกื ืืฉืจืื ืืืืจ ืืจืื ืืื ืืจืืื ืฉืืื ืืขืชื ืืืื ืื ืืื ืืืื ืคืจืฆืืคืืื ืืืืื ืื ืืื ืื ืืืื ืจืื ืืืืืืกื ืขื ืื ืืขืื ืืืจ ืืืืช ืืืจ ืืจืื ืืื ืืจืืื ืืืจืื ืฉืืจื ืื ืืื ืืฉืืฉื ื,ืืื ืืื ืืืืจ ืืื ืืืืขืืช ืืืข ืืื ืืจืืฉืื ืขื ืฉืืฆื ืคืช ืืืืื ืืจืฉ ืืืจืข ืืงืฆืจ ืืขืืจ ืืืฉ ืืืจื ืืืจืจ ืืืื ืืืจืงืื ืืืฉ ืืืคื ืืื"ื ืืื ืืื ื ืืฉืืื ืืืืฆื ืื ืืื ืืชืืงื ืื ืืคื ื ืืืื ืืืืขืืช ืืืข ืืื ืืจืืฉืื ืขื ืฉืืฆื ืืื ืืืืืฉ ืืื ืืืื ืื ืคืฅ ืืืื ืืืจื ืืืืจ ืื ืืฆื ืืื ืืืืืฉ ืืื ื ืืฉืืื ืืืืฆื ืื ืืื ืืชืืงื ืื ืืคื ื ืื ืืืืืช ืฉืืงืืืช ืืืืืช ืืคืชื ืืืชื ืืื ื ืืฉืืื ืืืืฆื ืื ืืื ืืคื ื,ืืื ืืื ืืืืจ ืืืจื ืืื ืืื ืืืืจ ืืื ืืจืืืช ืืจื ืืขื ืืืืช ืืฉืืืื ืืื ืืฉืจ ืืืื ืืคื ื ืืื ืืื ืืืื ืืคื ื ืืื ืืืืกืงืืืช ืืืื ืืคื ื ืืื ืื ืฉืืจื ืื ืืจื ืืื ืืฉืืืื ืืื ืืืจื ืจืข ืืื ืืืืจ ืื ืืืจื ืืจื ืืขื ืืืืช ืื ืคืช ืืืช ืืืืชื ืืชืืื ืืืช ืืืืชื ืืืก ืืื ืฉืชืืชื ืื ืืืจื ืฉืืจื ืืขื ืืืืช ืื ืื ืืจื ืืื ืืฉืืื ืืฉืชื ืืื ืื,ืขื ืืืจื ืืื ืืื ืืืืจ (ืืืื ืื, ืื) ืืืืจ ืื ืชืฉืืื ืคืขืื ืืฉืจ ืฉืืจืจื ืื ืฉืื ืขื ืืืจื ืจืข ืืชืื (ืืืื ืื, ืื) ืืื ืืจืืืื ืื ืฉืื ืืื\',(ืฉืืืื ื ืื, ืื) ืืืืืฉ ืืืื ืฉืืื ืืงื ืื ืืื ืฉืื ืืืจ ืจืื ืืืืชืืื ืจื ืืืื ืืืืชืืื ืจื ืืืฉืขืื ืื ืืฉื ืืื ืืื ืฉืืฆื ืืืืืืืกื ืื ืื ืก ืืืืืืืกื ืืืจืฉ ืืืืืืืกื ืืืจ ืขืืื ื ืงืืืื ื ืืื ืืืืืืกื ืืืื ืชื ื ืืื ืืืืืืกื ืคืืืชื ืืฉืฉืื ืจืืื,ืช"ืจ ืืจืืื ืืืื ืืฉืจืื ืืืืจ ืืจืื ืฉืืืง ืืืืืชื ืืืจืืื ืืืื ืขืืืื ืืืืืื ืืืืจ ืืจืื ืฉื ืชื ืืืืืชื ืืืจืืืชืื ืืจืืื ืืืื ืืฉืจืื ืืืืจ ืืจืื ืฉืืืง ืืืืืื ืืืจืืื ืืืื ืขืืืื ืืืืืื ืืืืจ ืืจืื ืฉื ืชื ืืืืืื ืืืจืืืชืื,ื"ืจ ืืืื ื ืืขืืื ืืฉืชืื ืืื ืืจืืฅ ืืงืจืืช ืืืื ืืฉืจืื ืืื ืืงืจืืช ืืืื ืืฉืจืื ืืืื ืืื ืืคื\' ืืงืจืืช ืืืื ืขืืืื ืืืืืื ืฉืื ืืืื ืืืืื ืืื ืืืื ืืฉืจืื ืืืืื ืขืืืื ืืืืืื,ืจื ืฉืฉืช ืกืื ื ืืืจ ืืื ืืื ืงืืืื ืืืื ืขืืื ืืงืืืื ืืคื ืืืื ืืงื ืืื ืืืืืืื ืจื ืฉืฉืช ืืฉืืืื ืืืื ืฆืืืงื ืืืจ ืืื ืืฆืื ืื ืืจื ืืื ื ืืืื ืืืจ ืืื ืชื ืืื ืืืืขื ื ืืคื ืืื ื ืืืฃ ืืื ืื ืงืืืืชื ืื ืงื ืืืืฉื ืืืจ ืืื ืืืื ืฆืืืงื ืืชื ืืืื ืืืจ ืืื ืจื ืฉืฉืช ืื ืงืืชื ืืืฃ ืืื ืื ืชื ืืื ื ืื ืงื ืืืืฉื ืืืจ ืืื ืืืื ืฆืืืงื ืืฉืชื ืงื ืืชื ืืืื ืืืจ ืืื ืจื ืฉืฉืช ืื ืงื ืืชื ืืืื ืืืืฃ ืชืืืชืื ืื ืงื ืฉืชืงื ืืืจ ืืื ืจื ืฉืฉืช ืืืื ืืฉืชื ืืชื ืืืื,ืืืจ ืืื ืืืื ืฆืืืงื ืื ื ืื ืื ืืืจ ืืื ืืืืืืชื ืืืจืขื ืืขืื ืืืืืชื ืืจืงืืขื ืืืชืื (ืืืืื ื ืื, ืื) ืฆื ืืขืืืช ืืืจ ืืคื ื ื\' ืืื ื ื\' ืขืืืจ ืืจืื ืืืืื ืืืืง ืืคืจืง ืืจืื ืืืฉืืจ ืกืืขืื ืืคื ื ื\' ืื ืืจืื ื\' ืืืืจ ืืจืื ืจืขืฉ ืื ืืจืขืฉ ื\' ืืืืจ ืืจืขืฉ ืืฉ ืื ืืืฉ ื\' ืืืืจ ืืืฉ ืงืื ืืืื ืืงื,ืื ืืชื ืืืื ืคืชื ืจื ืฉืฉืช ืืงื ืืืจื ืืื ืืืจ ืืื ืืืื ืฆืืืงื ืืืื ืืื ืืืืช ืืื ืงื ืืืจืืช ืืืื ืืื ืขืืื ืืืืื ืฆืืืงื ืืืื ืืืืจื ืืืจืืื ืืืืื ืื ืืขืื ืื ืืืืื ืืืืจื ืจื ืฉืฉืช ื ืชื ืขืื ืื ืื ืื ืขืฉื ืื ืฉื ืขืฆืืืช,ืจ\' ืฉืืื ื ืืืื ืืืืื ืืืจื ืืืขื ืืฆืจืืช ืืื ืืื ืืื ืงืืจืฆื ืื ืืืื ืืืจ ืืืื ืื ืืืจื ืืืืืืื ืืงื ืืืื ืืื ื ืืื ืืจืื ื ืืืืื ืฉืืจ ืขืืื ืคืจืืกืชืงื ืื ืืชื ืืืจื ืืื ืื ืืขืื ื ืืืชืื ืืืื ืืืจ ืืื ืืื ืขื ืืืจืชื ืืืจื ืืื ืืืช ืื ืกืืื ืืืจ ืืื ืืื ืืชื ืืืืื ืืืื ืืื ืืืื ืืฉ ืืืกืืื ืืืจื ืืื ืื ืืื ืืจ ืงืืื ืืื ืืืจ ืืื ืื ื ืืืืื ืืืืื ื ืืืจืขืื ืืืช ืื ืจืฉืืชื ืืืงืื ืืชืื ืืื ืืืขืืชืื ืขืืืื ืืื,ืขื ืืืขืืื ื ืืื ืืืื ื ืคืชื ืจ\' ืฉืืื ืืืืจ (ืืืจื ืืืืื ื ืื, ืื) ืื ื\' ืืืืืื ืืืืืืจื ืืื\' ืืืจื ืืื ืืื ืงืืืจืช ืืืจ ืืื ืืื ืงืืืื ื ืืจืื ืจืืื ื ืืืืื ืืืืืชื ืืืจืขื ืืขืื ืืืืืชื ืืจืงืืขื ืืืื ืืื ืฉืืืื ื ืืจืืื ืืื ื ืืืจื ืืืืื ืขืืื ืืงืจื ืืืืืืชื ืืืื ืืื ืืืื ืืื ืงืืืคื ืืืจื ืืื ืืื ืืื ื,ืื ืืื ื ืคืืง ืืืจ ืืื ืืืื ืืืจื ืขืืื ืจืืื ื ื ืืกื ืืฉืงืจื ืืื ืืืจ ืืื ืจืฉืข ืืื ืืืจื ืืืงืจื ืืืชืื (ืืืืงืื ืื, ื) ืืฉืจ ืืฉืจ ืืืืจืื ืืฉืจื ืืืืื ืืงืืืื ืืืืืจื ืืื ืืงืจืื ืื ืืืจื ืืืจ ืืื ืจืืืฃ ืืื ืืืชืืจื ืืืจื ืื ืื ืืืจืื ืืฉืื ืืืจืื ืืืืื ืืงืืืคื ืืงืืืื,ืืืจ ืืืืื ืืืชืขืืื ืื ื ืืกื ืืืื ืงืจื ืืจืฉืื ื ืืื ืื ื\' ืืืืืื ืื ืืขืฉื ืืจืืฉืืช ืืื ืืื ืืืืจ (ืืืื ื, ื) ืขืืฉื ืืืืืืช ืขื ืืื ืืงืจ ืืืืืืจื ืื ืืฆืืืช ืืฆืจืื ืฉื ืืืจ (ืฉืืืช ืื, ืื) ืืืจื ืืฉืจืื ืืช ืืื ืืืืืื ืืื\' ืืืชืคืืจืช ืื ืืื ืืืื ื ืฉืืขืืื ืื ืืืืืฉืข ืฉื ืืืจ (ืืืืฉืข ื, ืื) ืืืืื ืืฉืืฉ ืืืจื ืขืื ืืื\' ืืื ืฆื ืื ืืคืืชื ืฉื ืจืืื ืืื ืืื ืืืืจ (ืืฉืขืืื ืกื, ื) ืืื ื ืฆืื ืขื ืืืื ืืื\' ืืืืื ืื ืืืืืช ื ืืื ืืจื ืื ืฉื ืืืจ (ืืืืืจ ืื, ืื) ืขื ืื ืืืืจ ืืกืคืจ ืืืืืืช ื\' ืืช ืืื ืืกืืคื ืืื\' ืื ืื ืืฉืืื ืืืืจืฅ ืื ืืืืืช ืกืืกืจื ืฉื ืืืจ (ืฉืืคืืื ื, ื) ืื ืฉืืื ื ืืืื ืืืืืืื ืืืกืืืชื ืืื\' ืื ื\' ืืืืืื ืื ืืืืืช ืขืืืง ืืื ืืื ืืืืจ (ืฉืืืช ืื, ืื) ืื ืื ืขื ืืก ืื ืืืืชื ืฉื ืื ืืืืืช ืืื ืืืืื ืืื ืืื ืืืืจ (ืืืืงืื ืื, ื) ืื ื ื ืืืื ืืื ื ืฉืื ืจืืฉ ืืฉื ืืชืืื ืืื ืืจืืฉ ืืืจ ืจื ืื ื ืืจ ืจืื ืืืจ ืจ\' ืืืื ื ืืคืืื ืจืืฉ ืืจืืืชื ืื ืฉืืื ืื ื ืืื,ืืืชื ืืชื ืชื ื ืืฉืืื ืืจืื ืขืงืืื ืื ื\' ืืืืืื ืื ืงืจืืขืช ืื ืกืืฃ ืืืืืืจื ืื ืืืช ืืืืจืืช ืืืชืคืืจืช ืื ืืชื ืชืืจื ืืื ืฆื ืื ืืจืืฉืืื ืืืืื ืื ืืืช ืืืงืืฉ: ' None | 17b โThere is no breachโ; that our faction of Sages should not be like the faction of David, from which Ahitophel emerged, who caused a breach in the kingdom of David. rโAnd no going forthโ; that our faction should not be like the faction of Saul, from which Doeg the Edomite emerged, who set forth on an evil path. rโAnd no outcryโ; that our faction should not be like the faction of Elisha, from which Geihazi emerged. rโIn our open placesโ; that we should not have a child or student who overcooks his food in public, i.e., who sins in public and causes others to sin, as in the well-known case of Jesus the Nazarene.,Having cited a dispute with regard to the interpretation of a verse where we are uncertain whether the dispute is between Rav and Shmuel or Rabbi Yoแธฅa and Rabbi Elazar, the Gemara cites another verse with regard to which there is a similar dispute. It is said: โHear Me, stubborn-hearted who are far from charityโ (Isaiah 46:12). While both agree that the verse refers to the righteous, Rav and Shmuel, and some say Rabbi Yoแธฅa and Rabbi Elazar, disagreed as to how to interpret the verse. One said: The entire world is sustained by Godโs charity, not because it deserves to exist, while the righteous who are far from Godโs charity are sustained by force, as due to their own good deeds they have the right to demand their sustece. And one said: The entire world is sustained by the merit of their righteousness, while they are not sustained at all, not even by their own merit, in accordance with the statement that Rav Yehuda said that Rav said.,As Rav Yehuda said that Rav said: Every day a Divine Voice emerges from Mount Horeb and says: The entire world is sustained by the merit of แธคanina ben Dosa, my son, and for แธคanina, my son, a kav of carobs is sufficient to sustain him for an entire week, from one Shabbat eve to the next Shabbat eve.,And this exegesis disagrees with the opinion of Rav Yehuda, as Rav Yehuda said, who are the stubborn-hearted? They are the foolish heathens of Govaโei. Rav Yosef said: Know that this is so, as no convert has ever converted from their ranks.,Similarly, Rav Ashi said: The heathen residents of the city Mata Meแธฅasya are the stubborn-hearted, as they witness the glory of the Torah twice a year at the kalla gatherings in Adar and Elul, when thousands of people congregate and study Torah en masse, yet no convert has ever converted from their ranks.,We learned in our mishna that if a groom wishes to recite Shema on the first night of his marriage, he may do so, and Rabban Shimon ben Gamliel prohibited doing so because of the appearance of presumptuousness.,The Gemara asks: Is that to say that Rabban Shimon ben Gamliel is concerned about presumptuousness and the Rabbis are not concerned about presumptuousness? Didnโt we learn that they say the opposite? As we learned in a mishna: A place where they were accustomed to perform labor on Ninth of Av, one may perform labor. A place where they were accustomed not to perform labor on Ninth of Av, one may not perform labor. And everywhere, Torah scholars are idle and do not perform labor. Rabban Shimon ben Gamliel says: With regard to performing labor on the Ninth of Av, one should always conduct himself as a Torah scholar.,If so, there is a contradiction between the statement of the Rabbis here and the statement of the Rabbis there. And, there is a contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there.,Rabbi Yoแธฅa said: The attribution of the opinions is reversed in one of the sources in the interest of avoiding contradiction. Rav Sheisha, son of Rav Idi, said: Actually, you need not reverse the opinions, as the contradiction between the statement of the Rabbis here and the statement of the Rabbis there is not difficult. In the case of the recitation of Shema on his wedding night, since everyone is reciting Shema and he is also reciting Shema, he is not conspicuous and it does not appear as presumptuousness. Here, in the case of the Ninth of Av, however, since everyone is performing labor and he is not performing labor, his idleness is conspicuous and appears as presumptuousness.,So too, the contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there is not difficult. There, in the case of the recitation of Shema on his wedding night, the matter is dependent upon his capacity to concentrate, and it is clear to all that he is unable to concentrate. Reciting Shema under those circumstances is a display of presumptuousness. But here, in the case of the Ninth of Av, one who sees him idle says: It is because he has no labor to perform. Go out and see how many idle people there are in the marketplace, even on days when one is permitted to work. Consequently, his idleness is not conspicuous.,,One whose deceased relative is laid out unburied before him is exempt from the recitation of Shema, from the Amida prayer, and from the mitzva to don phylacteries, as well as all positive mitzvot mentioned in the Torah, until the deceased has been buried.,With regard to the pallbearers and their replacements and the replacements of their replacements, those located before the bier who have not yet carried the deceased and those located after the bier. Those before the bier who are needed to carry the bier are exempt from reciting Shema; while those after the bier, even if they are still needed to carry it, since they have already carried the deceased, they are obligated to recite Shema. However, both these and those are exempt from reciting the Amida prayer, since they are preoccupied and are unable to focus and pray with the appropriate intent.,After they buried the deceased and returned, if they have sufficient time to begin to recite Shema and conclude before they arrive at the row, formed by those who attended the burial, through which the bereaved family will pass in order to receive consolation, they should begin. If they do not have sufficient time to conclude reciting the entire Shema, then they should not begin.,And those standing in the row, those in the interior row, directly before whom the mourners will pass and who will console them, are exempt from reciting Shema, while those in the exterior row, who stand there only to show their respect, are obligated to recite Shema. Women, slaves and minors are exempt from the recitation of Shema and from phylacteries, but are obligated in prayer, mezuza and Grace after Meals.,Shema and other positive mitzvot. The Gemara deduces: When the corpse is laid out before him, yes, he is exempt, but when the corpse is not physically laid out before him, no, he is not exempt from these mitzvot.,The Gemara raises a contradiction from a baraita: One whose deceased relative is laid out before him eats in another room. If he does not have another room, he eats in the house of a friend. If he does not have a friendโs house available, he makes a partition between him and the deceased and eats. If he does not have material with which to make a partition, he averts his face from the dead and eats. And in any case, he does not recline while he eats, as reclining is characteristic of a festive meal. Furthermore, he neither eats meat nor drinks wine, and does not recite a blessing before eating, and does not recite the formula to invite the participants in the meal to join together in the Grace after Meals zimmun, i.e., he is exempt from the obligation of Grace after Meals.'58a With regard to Babylonia, the Gemara cites what Rabbi Yirmeya ben Elazar said: When Babylonia was cursed, its neighbors were cursed along with it. When Samaria was cursed, its neighbors were blessed. When Babylonia was cursed its neighbors were cursed along with it, as it is written: โI will also make it a possession for the bittern, a wading bird, and pools of waterโ (Isaiah 14:23); not only will it be destroyed, but the site will become a habitat for destructive, environmentally harmful creatures. When Samaria was cursed, however, its neighbors were blessed, as it is written: โTherefore I will make Samaria a heap in the field, a place for the planting of vineyardsโ (Micah 1:6); although destroyed, it will serve a beneficial purpose.,And Rav Hamnuna said: One who sees multitudes of Israel, six hundred thousand Jews, recites: BlessedโฆWho knows all secrets. One who sees multitudes of gentiles recites: โYour mother shall be sore ashamed, she that bore you shall be confounded; behold, the hindermost of the nations shall be a wilderness, a dry land, and a desertโ (Jeremiah 50:12).,The Sages taught in a Tosefta: One who sees multitudes of Israel recites: BlessedโฆWho knows all secrets. Why is this? He sees a whole nation whose minds are unlike each other and whose faces are unlike each other, and He Who knows all secrets, God, knows what is in each of their hearts. The Gemara relates: Ben Zoma once saw a multitude okhlosa of Israel while standing on a stair on the Temple Mount. He immediately recited: BlessedโฆWho knows all secrets and BlessedโฆWho created all these to serve me.,Explaining his custom, he would say: How much effort did Adam the first man exert before he found bread to eat: He plowed, sowed, reaped, sheaved, threshed, winnowed in the wind, separated the grain from the chaff, ground the grain into flour, sifted, kneaded, and baked and only thereafter he ate. And I, on the other hand, wake up and find all of these prepared for me. Human society employs a division of labor, and each individual benefits from the service of the entire world. Similarly, how much effort did Adam the first man exert before he found a garment to wear? He sheared, laundered, combed, spun and wove, and only thereafter he found a garment to wear. And I, on the other hand, wake up and find all of these prepared for me. Members of all nations, merchants and craftsmen, diligently come to the entrance of my home, and I wake up and find all of these before me.,Ben Zoma would say: A good guest, what does he say? How much effort did the host expend on my behalf, how much meat did the host bring before me. How much wine did he bring before me. How many loaves geluskaot did he bring before me. All the effort that he expended, he expended only for me. However, a bad guest, what does he say? What effort did the host expend? I ate only one piece of bread, I ate only one piece of meat and I drank only one cup of wine. All the effort that the home owner expended he only expended on behalf of his wife and children.,With regard to a good guest, what does he say? โRemember that you magnify his work, whereof men have sungโ (Job 36:24); he praises and acknowledges those who helped him. With regard to a bad guest it is written: โMen do therefore fear him; he regards not any who are wise of heartโ (Job 37:24).,On the topic of multitudes, the Gemara cites another verse: โAnd the man in the days of Saul was old, and came among menโ (I Samuel 17:12). Rava, and some say Rav Zevid, and some say Rav Oshaya, said: This refers to Yishai, father of David, who always went out with multitudes, and entered with multitudes, and taught Torah with multitudes. Ulla said: We hold there is no multitude in Babylonia. The Sage taught: A multitude is no fewer than six hundred thousand people.,The Sages taught: One who sees the Sages of Israel recites: BlessedโฆWho has shared of His wisdom with those who revere Him. One who sees Sages of the nations of the world recites: BlessedโฆWho has given of His wisdom to flesh and blood. One who sees kings of Israel recites: BlessedโฆWho has shared of His glory with those who revere Him. One who sees kings of the other nations of the world recites: BlessedโฆWho has given of His glory to flesh and blood.,Rabbi Yoแธฅa said: One should always strive to run toward kings of Israel to greet them. And not only should he run toward kings of Israel, but also toward kings of the nations of the world, so that if he will be privileged to witnesses the glory of the Messiah (Rashi) and the World-to-Come, he will distinguish between the kings of Israel and the kings of the nations of the world.,The Gemara relates: Rav Sheshet was blind. Everyone was going to greet the king and Rav Sheshet stood up and went along with them. This heretic found him there and said to him: The intact jugs go to the river, where do the broken jugs go? Why is a blind person going to see the king? Rav Sheshet said to him: Come see that I know more than you do. The first troop passed, and when the noise grew louder, this heretic said to him: The king is coming. Rav Sheshet said to him: The king is not coming. The second troop passed, and when the noise grew louder, this heretic said to him: Now the king is coming. Rav Sheshet said to him: The king is not coming. The third troop passed, and when there was silence, Rav Sheshet said to him: Certainly now the king is coming.,This heretic said to him: How do you know this? Rav Sheshet said to him: Royalty on earth is like royalty in the heavens, as it is written with regard to Godโs revelation to Elijah the Prophet on Mount Horeb: rโAnd He said: Go forth, and stand upon the mount before the Lord.rAnd, behold, the Lord passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the Lord;rbut the Lord was not in the wind;rand after the wind an earthquake;rbut the Lord was not in the earthquake;rand after the earthquake a fire;rbut the Lord was not in the fire;rand after the fire a still small voice.rAnd it was so, when Elijah heard it, that he wrapped his face in his mantle and went out, and stood in the entrance of the caveโ (I Kings 19:11โ13). Godโs revelation was specifically at the moment of silence.,When the king came, Rav Sheshet began to bless him. The heretic mockingly said to him: Do you bless someone you do not see? The Gemara asks: And what ultimately happened to this heretic? Some say that his friends gouged out his eyes, and some say that Rav Sheshet fixed his gaze upon him, and the heretic became a pile of bones.,As for the connection between divine and earthly royalty, the Gemara cites another story: Rabbi Sheila ordered that a man who had relations with a gentile woman be flogged. That man went to inform the king and said: There is one man among the Jews who renders judgment without the kingโs authority harmana. The king sent a messenger peristaka for Rabbi Sheila to bring him to trial. When Rabbi Sheila came, they said to him: Why did you order flogging for this man? He said to them: Because he had relations with a female donkey. According to Persian law this was an extremely heinous crime, so they said to him: Do you have witnesses that he did so? He replied: Yes, and Elijah the prophet came and appeared as a person and testified. They said to Rabbi Sheila: If so, he is liable for the death penalty; why did you not sentence him to death? He replied: Since the day we were exiled from our land we do not have the authority to execute, but you, do with him as you wish.,As they considered the sentence, Rabbi Sheila praised God for saving him from danger: โYours, O Lord, is the greatness, power, glory, triumph, and majesty; for all that is in heaven and on earth is Yours; Yours is the kingdom, O Lord, and You are exalted as head above allโ (I Chronicles 29:11). They asked him: What did you say? He told them: This is what I said: Blessed is Merciful One who grants kingdom on earth that is a microcosm of the kingdom in heaven, and granted you dominion and love of justice. They said to him: Indeed, the honor of royalty is so dear to you. They gave him a staff to symbolize his license to sit in judgment and said to him: Judge.,As he was leaving, that man said to Rabbi Sheila: Does God perform such miracles for liars? He replied: Scoundrel! Arenโt gentiles called donkeys? As it is written: โWhose flesh is as the flesh of donkeysโ (Ezekiel 23:20). Rabbi Sheila saw that he was going to tell the Persian authorities that he called them donkeys. He said: This man has the legal status of a pursuer. He seeks to have me killed. And the Torah said: If one comes to kill you, kill him first. He struck him with the staff and killed him.,Rabbi Sheila said: Since a miracle was performed on my behalf with this verse that I cited, I will interpret it homiletically: Yours, O Lord, is the greatness; that is the act of creation, and so it says: โWho does great things past finding outโ (Job 9:10); rAnd the power; that is the exodus from Egypt, as it is stated: โAnd Israel saw the great work which the Lord did to the Egyptiansโ (Exodus 14:31);rAnd the glory; that is the sun and the moon that stood still for Joshua, as it is stated: โAnd the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemiesโ (Joshua 10:13);rAnd the triumph; that is the downfall of Rome, and so it says describing the downfall of Edom, whom the Sages identified as the forefather of Rome: โTheir lifeblood is dashed against My garments and I have stained all My raimentโ (Isaiah 63:3);rAnd the majesty; this is the war of the valleys of Arnon, as it is stated: โWherefore it is said in the book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnonโ (Numbers 21:14);rFor all that is in the heaven and in the earth is Yours; this is the war of Sisera, as it is stated: โThey fought from heaven, the stars in their courses fought against Siseraโ (Judges 5:20).rYours is the kingdom, O Lord; this is the war of Amalek, and so it says: โAnd he said: The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generationโ (Exodus 17:16), as then God will sit on His throne.rAnd you are exalted; this is the war of Gog and Magog, and so it says: โI am against you, O Gog, the chief prince of Meshekh and Tubalโ (Ezekiel 38:3); and:rAs head above all; Rav แธคa bar Rava said that Rabbi Yoแธฅa said: All leadership and authority, even the most insignificant, the one responsible for distributing water, is appointed by heaven.,It was taught in a baraita in the name of Rabbi Akiva: rYours, O Lord, is the greatness; this is the splitting of the Red Sea;rthe power; this is the plague of the firstborn;rthe glory; this is the giving of the Torah;rthe triumph; this is Jerusalem; rand the majesty; this is the Temple. 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25. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 40; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 40
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Rav Pappa said: This is referring to names such as Hurmiz, and Abbudina, bar Shibbetai, and bar Kidri, and Bati, and Nakim Una.,The Gemara infers: However, if the bill of divorce or manumission was signed by gentile witnesses with ambiguous names, what is the halakha? Is this not a valid document? If so, instead of teaching in the latter clause of the mishna: These two types of documents are mentioned only when they are prepared by a common person, not in court, let him distinguish and teach the distinction within the case of gentile courts itself, as follows: In what case is this statement, that gentile signatures are valid for a bill of divorce or manumission, said? With regard to unambiguous names. However, in a case of ambiguous names, no, gentile witnesses are not valid.,The Gemara answers: That is also what he is saying, i.e., Rabbi Shimonโs statement that these bills of divorce and bills of manumission are also valid should be understood in this very manner: In what case is this statement said? With regard to unambiguous names. However, with regard to ambiguous names, the document becomes like one that was prepared by a common person, and therefore such documents are invalid.,And if you wish, say a different answer: In the last clause of the mishna, which states: These types of documents are mentioned only when they are prepared by a common person, we are no longer discussing bills of divorce; rather, we arrive at the case of ficial documents. Furthermore, this clause of the mishna is not a continuation of Rabbi Shimonโs statement, as it returns to the opinion of the first tanna. And this is what the mishna is saying: Ficial documents were mentioned as invalid only when they were prepared by a common person, whereas if they were produced by a court they are valid.,It is taught in a baraita (Tosefta 1:4): Rabbi Elazar, son of Rabbi Yosei, said that Rabbi Shimon said this to the Sages in the city of Tzaidan: Rabbi Akiva and the Rabbis did not disagree with regard to all documents produced in gentile courts, that even though their signatories are gentiles, these documents are valid, even in the case of bills of divorce and bills of manumission. They disagreed only when they were prepared by a common person, outside a court, as Rabbi Akiva deems a document of this kind valid, and the Rabbis deem it invalid, except for bills of divorce and bills of manumission.,Rabban Shimon ben Gamliel says: Even these, bills of divorce and manumission, are valid in a place where Jews do not sign. In other words, the halakha that a document with gentile signatories is valid applies only in a place where Jews are not allowed to sign, as everyone knows that gentile documents are not signed by Jews. However, in a place where Jews sign, no, these documents are not valid either, as people might mistakenly think that Jews signed this bill of divorce. Therefore there is a concern that one might deliver this bill of divorce in the presence of those witnesses, who are actually gentiles, which would render the bill of divorce invalid.,The Gemara suggests: Let us also decree in a place where Jews do not sign due to a place where Jews do sign. The Gemara answers: One might confuse one name with another name. It is possible that one might think that a certain name is that of a Jew when it is actually that of a gentile. However, one is not likely to confuse one place with another place. Since everyone knows that all of the signatures in certain places belong to gentiles, they are careful not to transfer a bill of divorce in the presence of the witnesses who signed it, unless they are certain that the witnesses are Jews.,ยง The Gemara relates that Ravina thought to deem valid a document that was written by a group of gentiles armaโei. Rafram said to him that we learned: Gentile courts, in the mishna, i.e., these documents are valid only if they were produced in an important court, not by every group of gentiles.,Similarly, Rava said: With regard to this Persian document shetara parsaโa written by the Persian authorities that was transferred to the recipient in the presence of Jewish witnesses, he can collect with it non-liened property, i.e., property that is unencumbered by a mortgage. Although this is not considered a proper document by means of which one can collect from any land sold by the debtor, nevertheless, the facts in the document are considered accurate, and therefore one may at least collect non-liened property with it.,The Gemara asks: But the witnesses for the transmission of this document do not know how to read Persian, as most Jews did not read that language. If so, how can they serve as witnesses? The Gemara answers: Rava is referring to a situation where the witnesses know how to read Persian.,The Gemara questions how the court can rely upon such a document: But I require that the document be written in a manner that cannot be forged, and it is not so in this document, as the Persians were not particular about preparing their documents in this manner when writing their legal documents. The Gemara explains: Ravaโs statement applies in a case where the paper of the documents was processed with gall. Consequently, it is not possible to forge the writing (see 19b). But I require that a document review the essential topic of the document in its last line, and it is not so in the case of Persian documents. The Gemara answers: Ravaโs statement applies in a case where it returned to review the essential topic of the document in the final line.,The Gemara asks: If so, he should be able to collect from liened property as well, as this document is equivalent to one written by a Jew. Why doesnโt Rava say that it can be used to collect from liened property as well? The Gemara answers: The reason is that this document does not generate publicity, i.e., a legal matter that is performed in a Persian court will not become publicized among Jews. Therefore, this case is similar to a loan by oral agreement, where the transaction is not publicized. In this case the lender can collect only from non-liened property, as purchasers from the debtor would not have been aware of his debt and consequently taken sufficient measures to ensure that the money would not be claimed from their purchase.,Reish Lakish raised a dilemma before Rabbi Yoแธฅa:' 88b Rav Aแธฅa bar Yaโakov said: Learn from this numerical value that soon mehera for the Master of the World is eight hundred and fifty-two years, as it is stated in the verse in Deuteronomy: โYou will soon maher utterly perish.โ Since the Jewish people dwelled in Eretz Yisrael for almost this amount of time, it is apparently considered soon.,a bill of divorce that the husband was compelled by the court to write and give his wife, if he was compelled by a Jewish court it is valid, but if he was compelled by gentiles it is invalid. But with regard to gentiles they may beat him at the request of the Jewish court and say to him: Do what the Jews are telling you, and it is a valid divorce.,Rav Naแธฅman says that Shmuel says: With regard to a bill of divorce that the husband was compelled by a Jewish court to give his wife, if they did so lawfully, as the halakha obligated the husband to divorce his wife, it is valid. This is referring to cases where sexual intercourse is forbidden or specific cases where the Sages instituted that the husband is obligated to divorce his wife. If they did so unlawfully, the bill of divorce is invalid, but it is not considered entirely invalid, as it disqualifies the wife from marrying a priest after her husbandโs death.,And in a case where the husband was compelled by gentiles, if he was compelled lawfully, the bill of divorce is invalid, but it also disqualifies the wife from marrying a priest. But if he was compelled unlawfully it does not have even the trace of a bill of divorce, and the wife is not even disqualified from marrying a priest.,The Gemara raises an objection: With regard to the statement that if the husband was compelled by gentiles the divorce is invalid but it also disqualifies the wife from marrying a priest, whichever way you look at it, the statement is difficult. If gentiles are legally capable of compulsion, it should be rendered valid with regard to the womanโs permission to remarry as well. If they are not legally capable of compulsion, it should not disqualify her either.,Rav Mesharshiyya says: By Torah law a bill of divorce that the husband was compelled by gentiles to write and give his wife is valid, and what is the reason the Sages said that it is invalid? It is so that each and every woman will not go and depend on a gentile to compel her husband to divorce her through temptation or bribery, and thereby she will release herself from her husband unlawfully.,The Gemara asks: If that is so, that where the husband was compelled by gentiles the bill of divorce is valid by Torah law, why did Shmuel rule that if he was compelled unlawfully it does not have even the trace of a bill of divorce? Let a bill of divorce that the husband was compelled unlawfully by gentiles to give his wife be compared to a case where he was compelled unlawfully by Jews, and disqualify the wife from marrying a priest as well.,Rather, that statement of Rav Mesharshiyya, that by Torah law a bill of divorce is valid even if the husband was compelled by gentiles to write it and give it to his wife, is a mistake. In principle it does not have even the trace of a bill of divorce, even if the husband is required by law to divorce his wife.,And what is the reason that the wife is disqualified from marrying a priest in this case? It is because the case where the husband was compelled lawfully by gentiles can be confused with a case where he was compelled lawfully by Jews. If a bill of divorce that gentiles compelled the husband to write and give to his wife carries no weight, people might think that this is likewise the halakha with regard to a case where Jews compelled the husband to do so. Therefore, the Sages issued a decree that even if the husband was compelled by gentiles the wife is disqualified from marrying a priest. By contrast, the case where the husband was compelled unlawfully by gentiles cannot be confused with a case where he was compelled lawfully by Jews, as they are too dissimilar. Therefore, a bill of divorce that gentiles unlawfully compelled the husband to write and give his wife is entirely invalid.,ยง Abaye found Rav Yosef sitting in court as the judge and compelling husbands to give their wives bills of divorce. He said to him: But arenโt we ordinary people, not ordained judges? And it is taught in a baraita that Rabbi Tarfon would say: With regard to any place where you find gentile courts agoriot, even if their laws are like Jewish laws, you may not attend them, as it is stated: โNow these are the ordices which you shall set before themโ (Exodus 21:1). It is derived from here that one may go to court only before them, i.e., Jewish judges, and not before gentiles. Alternatively, it is derived that one may go to court before them, i.e., ordained judges, and not before ordinary people. Since we are not ordained judges, how can you perform a distinctly judicial act?,Rav Yosef said to him: We see ourselves as agents of the ordained judges in Eretz Yisrael, and we are performing our task as judges on the basis of their agency, just as is the case with regard to cases of admissions and loans, which we attend to on the same basis.,The Gemara asks: If so, why is the halakha that judges living outside Eretz Yisrael do not judge in cases of robbery and personal injury? They should judge in these cases as well. The Gemara answers: When we perform our tasks as judges on the basis of their agency, it is with regard to common matters, e.g., cases that pertain to the halakhot of admissions and loans, which arise frequently between people. But with regard to uncommon matters, e.g., cases of robbery or personal injury, we do not perform our tasks as judges on the basis of their agency.,a rumor circulated in the city that an unmarried woman is betrothed, she is considered to be betrothed. Similarly, if a rumor circulated that a married woman is divorced, she is divorced, provided there is no valid alternative explanation amatla for the rumor.,What is considered a valid explanation? For example, it is a case where there is a rumor that so-and-so divorced his wife but that the bill of divorce was given to her conditionally. It is therefore possible that the condition was not fulfilled and she is not actually divorced. Similarly, if there is a rumor that a woman was betrothed but that the man threw her betrothal, i.e., the money or document of betrothal, to her, and it is uncertain whether it was closer to her and uncertain whether it was closer to him, and therefore the status of their betrothal is likewise uncertain, this is considered a valid explanation.,do we render her forbidden to her husband if she is married to a priest? But didnโt Rav Ashi say that we are not concerned about any rumor that circulates after marriage? Accordingly, a woman should not be compelled to leave her husband merely on the basis of a rumor.,The Gemara answers that this is what the mishna is saying: If a rumor circulated in the city that a woman is betrothed, she is betrothed, and she may not marry another man until she receives a bill of divorce from the man to whom she is rumored to be betrothed. If she is rumored to have been betrothed to a certain man and subsequently divorced from him, ' None | |
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26. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 169; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 169
| 28a ืืื ืืื ืืื ืฉืืจ ื ืฉืื ืื ืืืื,ืจ\' ืืืขืืจ ืืืจ ืืคืืื ืฉืืจ ืื ืฉืื ืืืชืื (ืืืืืจ ื, ื) ืืชืืช ืฉื ืืจืื ืืชืงืืจ ืฉื ืกืืื ืืืืชื ืงืืืจื,ืืืืจ ืจ\' ืืืขืืจ ืืฃ ืืจืื ืื ืฉืืงื ืืชื ืืชืื ืฉื ืฉื ืืืฉื ืืืคื ื ืื ืื ื ืืืจ ืื ืขื ืคื ื\' ืืคื ื ืฉืื ืื ืืืืจ ืืืืืจื,ื"ืจ ืืื ืืื ื ืกืืื ืืืชืช ืืจืื ืืคืจืฉืช ืคืจื ืืืืื ืืืืจ ืื ืื ืคืจื ืืืืื ืืืคืจืช ืืฃ ืืืชืชื ืฉื ืฆืืืงืื ืืืคืจืช ื"ืจ ืืืขืืจ ืืื ื ืกืืื ืืืชืช ืืืจื ืืืืื ืืืื ื ืื ืืืื ืืืื ื ืืืคืจืื ืืฃ ืืืชืชื ืฉื ืฆืืืงืื ืืืคืจืช,ืช"ืจ ืืช ืคืชืืื ืื ืืื ืืืชื ืืืืคื ืืื ืืื ืืื ืืืช ืื ืืื ืืืชื ืืืืคื ืจ\' ืื ื ืื ืื ืืืืืื ืืืืจ ืื ืืื ืืืชืช ืืืคื ืฉื ืืืจ (ืืืืงืื ืื, ืื) ืื ืืื ืื ื ื ืืืงื ืืื ืืช ืืืื ืขืื ืื ืืืืคื ืืืชืื (ืืืืงืื ืื, ืื) ืืืืืจ ืื ืืขื ืืืงืจ ืืชืืช ืืฉืชื ืืขืจื,ืฉื ื ืืืื ืืืช ืื ืืื ืืืชื ืืืืื ื\' ืืขืจื ืืจืืขื ื ืืืคื ืืืฉื ืื ืืื ืืืชืช ืื ืืื,ื"ืจ ืื ืื ืืื ืงืจื (ืืืจืื ืื, ืื) ืื ืงืจืื ืืืื ืืืืช ืื ืื ืงืจืื ืชืจื ืืืื ืชืจื ืื ืืืฉื ืื ืื ืฉืื ืืืฉืื ืืื ื ืงืืจืื ืืืืช ืื,ืืช ืืืืฉืื ืฉื ื ืื ืืื ืืืชืช ืืจืช ืืืฉืื ืืฉืชืื ืฉื ื ืื ืืื ืืืชืชื ืฉื ืฉืืืื ืืจืืชื ืฉืฉืื ืื ืืื ืืืชื ืืืื ืฉืืื,ืืืจ ืืจ ืืืืจื ืืื ืงืจื ืืืชืื (ืืืื ื, ืื) ืชืื ืืืื ืืื ืงืืจ ืืืื ืืืืืืจืื ืฉืืชืื ืืื,ืฉืืขืื ืฉืืื ืฉืืื ืื ืืืืจืืช ืืืชืื (ืชืืืื ืฆ, ื) ืืื ืฉื ืืชืื ื ืืื ืฉืืขืื ืฉื ื ืืื ืืืืืจืืช ืฉืืื ืื ืฉื ื ืืืจ ืจืื ืืืืฉืื ืืขื ืฉืฉืื ืฉื ื ืื ืืื ืืืชืช ืืจืช ืืืื ืืื ืืฉืื ืืื ืืฉืื ืืืืื ืฉื ืฉืืืื ืืจืืชื,ืจื ืืืกืฃ ืื ืืื ืืจ ืฉืืชืื ืขืื ืืื ืืืื ืืื ืืจืื ื ืืืจ ื ืคืงื ืื ืืืจืช ื"ื ืืืื ื ืื ืื ืคืง ืืื ืืจ ืืืจืช ืืฉื ื ืืืจืช ืืืืื ืื ื ืคืืง ืืจ ื"ื ื ืงืื ืื ืืืื ืคืืื ืืืื,ืจื ืืื ื ื ื ื ืคืฉืื ืคืชืืื ืืื ืงื ืืืืื ืจืื ื ืชื ื ืืื ืืืื ืืืืืืื ืื ืฉื ื ืืื ืฉืื ืืืืข ืืืืืจืืช ืืื ืืืืข ืืืืืจืืช ืื ืืื ืืืชืช ื ืฉืืงื,ืืืจ ืจืื ืืื ืื ื ืืืืื ื ืื ืืืืืชื ืชืืื ืืืืชื ืืื ืืืืื ืชืืื ืืืืชื ืืื ืจืื ืืจื ืืกืื ืชืจืืืืื ืจืื ื ืฆืืืงื ืืื ืืจ ืืฆืื ืืืชื ืืืืจื ืืืจ ืืฆืื ืืืชื ืืืืจื,ืจื ืืกืื ืืื ืชืฉืขืื ืืชืจืชืื ืฉื ืื ืจืื ืืื ืืจืืขืื ืื ืจื ืืกืื ืฉืืชืื ืืืืื ืื ืจืื ืฉืืชืื ืชืืืื,ืื ืจื ืืกืื ืกืืืื ืืืืื ืืื ืืชืืขื ืื ืจืื ื ืืื ืืฉืขืจื ืืืื ืฉื ืืื ืืฉืชืื,ืืืืจ ืจืื ืื ื ืชืืช ืืืื ืืขืื ืงืื ืฉืืื ืชืจืชื ืืืื ืื ืืื ืื ืืืื ืื ืืืืืชืื ืืจื ืืื ื ืืขืืชืจืื ืืจื ืืกืื ืืืืื ืื ืขื ืืชื ืืชืื ืืจืื ืืจ ืจื ืืื ื ืื ืืืื ืื,ืจื ืฉืขืืจืื ืืืื ืืจืื ืืื ืืชืื ืงืืื ืืจืื ืืืืื ืืืื ืงื ืื ืื ื ื"ื ืืืื ืืื ืืจ ืืื ืืฆืขืจื ื"ื ืืจ ืืื ืฉืืฉืืื ืื ืืื ื"ื ืืืื ืืืืืกืจ ืืืื ืื ืืฉืื ืื ื"ื ืืืชืืื ืื ืืจ ืืืชืืื ืืื ื"ื ืืื ืืื ืืืจ ืฆืขืจื ื"ื ืื ืจืืืื ืืืืกืืืชื,ืจืื ืืื ืืชืื ืงืืื ืืจ"ื ืืืืื ืืงื ืื ืื ื ื"ื ืืืื ืืื ืืจ ืืื ืืฆืขืจื ื"ื ืืจ ืืื ืืื ืืฉืื ืืื ื"ื ืืื ืืฉืื ืืื ืกืคืื ืืื ืจืงืืข,ื"ื ืืืชืืื ืื ืืจ ืืชืืื ืืื ื"ื ื"ื ืืืจ ืฆืขืจื ื"ื ืืืืฉืื ืื ืืชื ืืืืื ืืื ืืืจ ืื ืืงื"ื ืืื ืืืืื ืขืืื ืื ืืืืช ืื ืืขืื ื ืื ืคืืฉ ืืขืืชืืชืื,ืจืื ืืืขืืจ ืืื ืงืืืื ืชืจืืื ืืืชืืื ืืื ื"ื ืชืจืืื ืงื ืืืืื ื ืืืื ืงืืืฉ ืืืงืจื ืืืคื ืืื ืฉืขืชื,ืจื ืฉืฉืช ืืืชืืื ืืื ืืฉืืงื ืืืจ ืืื ืืฉืืงื ืืืืื ืืืชื ืืืื ืืืชื,ืจื ืืฉื ืืืชืืื ืืื ืืฉืืงื ื"ื ืืืชืจื ืื ืชืืชืื ืืืืื ืืืืืจื ืืชืืืืืื ืืืืจืืชื ืืฉืจื ืื ืฉืื ืืืื ืืชืืืืื ืืืื ืืืื ืชืืชืื ืืชื ืืืจ ืืื ืืื ืืืื ืืื ืงื ืืืงื ืจืืืื ืืืจ ื ืชื ืืืื ืืืืืช ื ืืืขืช ืืืืืจืชื ืืคืืื ืืืื ื ืืื,ืจื ืืกืื ืื ืืื ืืืื ืืื ืืื ืืื ืฉืชืืง ืคืืืื ืืืืจืกื ืกืืืง ืืชืื ืืืจืื ืืื ืจื ืคืงืข ืืจืื ืืฉืชืง ืืืืื ืืื,ืจ\' ืืืื ืื ืืื ืืฆื ืืืืงืจืื ืืื ืืืื ืื ืืืืื ืืื ืืขื ืื ืืชื ืืจืืฃ ืืืื ื"ื ืืคืืง ืื ืจืืคืชื ืืคืืงื ืืื ื"ื ืืืื ืงื ืืจืื ืืจ ืืขื ืื ืืืืื ืืืจื ืืืื ืื ืงื ืืจืื ืืจ ืืื ืืื ืืืื ืืื ืฉืืื ืื ืืจื ืืืฆื ืืื ื ืคืฉืื:'' None | 28a with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.,Rabbi Elazar said: Even the biers of other women must not be set down in the street, as it is written: โAnd Miriam died there and was buried thereโ (Numbers 20:1), which teaches that the site of her burial was close to the place of her death. Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse Rabbi Elazar said further: Miriam also died by the divine kiss, just like her brother Moses. What is the source for this? This is derived through a verbal analogy between the word โthereโ stated with regard to Miriam and the word โthereโ mentioned with regard to Moses. With regard to Moses it says: โSo Moses the servant of the Lord died there in the land of Moab by the mouth of the Lordโ (Deuteronomy 34:5). For what reason was it not explicitly stated with regard to her, as it is stated with regard to Moses, that she died โby the mouth of the Lordโ? It is because it would be unseemly to say such a thing, that a woman died by way of a divine kiss, and therefore it is not said explicitly.,Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.,ยง The Sages taught the following baraita: If one dies suddenly without having been sick, this is death through snatching. If he became sick for a day and died, this is an expedited death. Rabbi แธคaya ben Gamliel says: This is death at a stroke, as it is stated: โSon of man, behold, I am about to take away from you the delight of your eyes at a strokeโ (Ezekiel 24:16). And when this prophecy is fulfilled it is written: โSo I spoke to the people in the morning and at evening my wife diedโ (Ezekiel 24:18).,If he was sick for two days and died, this is a quickened death. If he was sick for three days and died, this is a death of rebuke. If he died after being sick for four days, this is a death of reprimand. If one died after a sickness lasting five days, this is the ordinary death of all people.,Rabbi แธคanin said: What is the verse from which this is derived? It is stated: โBehold, your days approach that you must dieโ (Deuteronomy 31:14). This verse is expounded in the following manner: โBehold henโ indicates one; โapproach karvu,โ a plural term, indicates two; โyour days yamekha,โ also a plural term, indicates another two; and therefore in total this is five. How does the word hen indicate one? Because in the Greek language they call the number one hen.,The Gemara discusses the significance of death at different ages: If one dies when he is fifty years old, this is death through karet, the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is fifty-two years old, this is the death of Samuel from Ramah. If he dies at the age of sixty, this is death at the hand of Heaven.,Mar Zutra said: What is the verse from which this is derived? As it is written: โYou shall come to your grave in a ripe age bekhelaแธฅโ (Job 5:26). The word โripe ageโ bekhelaแธฅ has the numerical value of sixty, and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of seventy has reached old age. One who dies at the age of eighty dies in strength, as it is written: โThe days of our years are seventy, or if by reason of strength, eighty yearsโ (Psalms 90:10). Rabba said: Not only is death at the age of fifty a sign of karet, but even death from fifty to sixty years of age is death by karet. And the reason that all of these years were not counted in connection with karet is due to the honor of Samuel from Ramah, who died at the age of fifty-two.,The Gemara relates that when Rav Yosef turned sixty he made a holiday for the Sages. Explaining the cause for his celebration, he said: I have passed the age of karet. Abaye said to him: Master, even though you have passed the karet of years, have you, Master, escaped the karet of days? As previously mentioned, sudden death is also considered to be a form of karet. He said to him: Grasp at least half in your hand, for I have at least escaped one type of karet.,It was related that Rav Huna died suddenly, and the Sages were concerned that this was a bad sign. The Sage Zuga from Hadayeiv taught them the following: They taught these principles only when the deceased had not reached the age of strength, i.e., eighty. But if he had reached the age of strength and then died suddenly, this is death by way of a divine kiss.,Rava said: Length of life, children, and sustece do not depend on oneโs merit, but rather they depend upon fate. As, Rabba and Rav แธคisda were both pious Sages; one Sage would pray during a drought and rain would fall, and the other Sage would pray and rain would fall.,And nevertheless, their lives were very different. Rav แธคisda lived for ninety-two years, whereas Rabba lived for only forty years. The house of Rav แธคisda celebrated sixty wedding feasts, whereas the house of Rabba experienced sixty calamities. In other words, many fortuitous events took place in the house of Rav แธคisda and the opposite occurred in the house of Rabba.,In the house of Rav แธคisda there was bread from the finest flour semida even for the dogs, and it was not asked after, as there was so much food. In the house of Rabba, on the other hand, there was coarse barley bread even for people, and it was not found in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon oneโs merit, but upon fate.,Apropos Rav แธคisdaโs great wealth, the Gemara reports that Rava said: These three things I requested from Heaven, two of which were given to me, and one was not given to me: I requested the wisdom of Rav Huna and the wealth of Rav แธคisda and they were given to me. I also requested the humility of Rabba bar Rav Huna, but it was not given to me.,The Gemara continues its discussion of the deaths of the righteous. Rav Seorim, Ravaโs brother, sat before Rava, and he saw that Rava was dozing, i.e., about to die. Rava said to his brother: Master, tell him, the Angel of Death, not to torment me. Knowing that Rava was not afraid of the Angel of Death, Rav Seorim said to him: Master, are you not a friend of the Angel of Death? Rava said to him: Since my fate has been handed over to him, and it has been decreed that I shall die, the Angel of Death no longer pays heed to me. Rav Seorim said to Rava: Master, appear to me in a dream after your death. And Rava appeared to him. Rav Seorim said to Rava: Master, did you have pain in death? He said to him: Like the prick of the knife when letting blood.,It was similarly related that Rava sat before Rav Naแธฅman, and he saw that Rav Naแธฅman was dozing, i.e., slipping into death. Rav Naแธฅman said to Rava: Master, tell the Angel of Death not to torment me. Rava said to him: Master, are you not an important person who is respected in Heaven? Rav Naแธฅman said to him: In the supernal world who is important? Who is honorable? Who is complete?,Rava said to Rav Naแธฅman: Master, appear to me in a dream after your death. And he appeared to him. Rava said to him: Master, did you have pain in death? Rav Naแธฅman said to him: Like the removal of hair from milk, which is a most gentle process. But nevertheless, were the Holy One, Blessed be He, to say to me: Go back to that world, the physical world, as you were, I would not want to go, for the fear of the Angel of Death is great. And I would not want to go through such a terrifying experience a second time.,The Gemara relates that Rabbi Elazar was once eating teruma, when the Angel of Death appeared to him. He said to the Angel of Death: I am eating teruma; is it not called sacred? It would be inappropriate for me to die now and thereby defile this sacred teruma. The Angel of Death accepted his argument and left him. The moment passed, and he lived for some time afterward.,It was similarly related that the Angel of Death once appeared to Rav Sheshet in the marketplace. Rav Sheshet said to the Angel of Death: Shall I die in the market like an animal? Come to my house and kill me there like a human being.,So too, the Angel of Death appeared to Rav Ashi in the marketplace. Rav Ashi said to the Angel of Death: Give me thirty days so that I may review my studies, for you say above: Fortunate is he who comes here to Heaven with his learning in his hand. On the thirtieth day the Angel of Death came to take him. Rav Ashi said to the Angel of Death: What is all of this? Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: The foot of Rav Huna bar Natan is pushing you, as he is ready to succeed you as the leader of the generation, and one sovereignty does not overlap with its counterpart, even by one hairbreadth. Therefore, you cannot live any longer.,The Angel of Death was unable to take Rav แธคisda because his mouth was never silent from study. So the Angel of Death went and sat on the cedar column that supported the roof of the study hall of the Sages. The cedar cracked and Rav แธคisda was silent for a moment, as he was startled by the sound. At that point the Angel of Death was able to take him.,The Angel of Death could not come near Rabbi แธคiyya, owing to his righteousness. One day the Angel of Death appeared to him as a poor person. He came and knocked on the door. He said to Rabbi แธคiyya: Bring out bread for me, and he took out bread for him. The Angel of Death then said to Rabbi แธคiyya: Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, i.e., upon me, and give me what I want? The Angel of Death then revealed his identity to him, and showed him a fiery rod in order to confirm that he was the Angel of Death. At this point Rav แธคiyya surrendered himself to him.'' None |
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27. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 104; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41
13b ืืขืืจื ืืืืขืื ืืกืืจ,ืืืจ ืจื ืืืงืฉื ืขืฆืื ืืืขืช ืืื ืื ืืื ืืืืื ืืกืืจ ืืงืืืจื ืืฆื"ืจ ืื ืคืฉืื ืืจืื ืืื ืืืจ ื ืงืจื ืขืืจืืื ืฉืื ืืืื ืชื ืฉื ืืฆืจ ืืจืข ืืืื ืืืืจ ืื ืขืฉื ืื ืืืืืจ ืืืืจ ืื ืขืฉื ืื ืืืืืจ ืืืืจ ืื ืื ืขืืื ืขืืืืช ืืืืืื ืืืืื ืืขืืื,ืืืื ืืืืจื ืืืจ ืจืื ืืื ืื ืืืืื ืขืฆืื ืืืื ืืจืืืจ ืืื ืืื ืืกืื ืืืชื ืืืืืฆืชื ืฉื ืืงื"ื ืืชืื ืืื (ืืจืืฉืืช ืื, ื) ืืืจืข ืืขืื ื ื\' ืืืชืื ืืชื (ืชืืืื ื, ื) ืื ืื ืื ืืคืฅ ืจืฉืข ืืชื ืื ืืืืจื ืจืข,ืืืืจ ืจ\' ืืืขืืจ ืืื ืืืชืื (ืืฉืขืืื ื, ืื) ืืืืื ืืืื ืืืื ืืื ืืื ืืคืื ืืื ืชื ื ืืื ืจืื ืืฉืืขืื (ืฉืืืช ื, ืื) ืื ืชื ืืฃ ืื ืชืื ืื ื ืืืืฃ ืืื ืืื ืืื ืืจืื,ืช"ืจ ืืืจืื ืืืืฉืืงืื ืืชืื ืืงืืช ืืขืืืื ืืช ืืืฉืื ืืฉืืื ืืจืื ืืืจ\' ืืืื ืื"ืจ ืืืื ืงืฉืื ืืจืื ืืืฉืจืื ืืกืคืืช ืืื ืืฉืืงืื ืืชื ืืงืืช ืืื ืืื,ืืืืืื ืืฉืื ืืืืจ ืื ื ืกืงืืื ื ืื ืื ืืื ืืจื ืืืจืื ืื ื ืืืื ื ืื ืื,ืืื ืื ืกืืื ืงืื ืืช ืืืื ืื ืืช ืืืืืื ื ืื ืื ืื"ืจ ืืืกื ืืื ืื ืืื ืื ืขื ืฉืืืื ืื ืื ืฉืืืช ืฉืืืืฃ ืฉื ืืืจ (ืืฉืขืืื ื ื, ืื) ืื ืจืื ืืืคื ื ืืขืืืฃ ืื ืฉืืืช ืื ื ืขืฉืืชื,ืืื ืฉืื ืชืงืฆืฅ ืืืืขืื ืืื ืืื ื ืชื ื ืื ืืืืชื ืชื ื ืืื ื ืชื ื ืื ืื ืืจื ืืื ื ืงืฅ ืืื ืื ืืืืชื ืชื ื,ืช"ืฉ ืืชื ืื ืจืื ืืจืคืื ืืืืจ ืื ืืืื ืชืงืฆืฅ ืืื ืขื ืืืืจื ืืืจื ืื ืืฉื ืื ืงืืฅ ืืืจืืกื ืื ืืืื ื ื"ื ืื ืืืจ ืืื ืืืื ืชืืงืข ืืจืืกื ืืื ืืจื ืืืืจ ืฉืืช,ืื ืืืจืช ืืฉืืื ืืื ื ืชื ื ืืืื ื ืืืืจื ืืืื ืืจืืกื ื ืืงืขืช ืืื ืื ืืืจืช ืืืืชื ืชื ื ืืื ืืจืืกื ื ืืงืขืช ืืื ืืื ืืื ื ืชื ื ืื ืกืื ืืืื ืขื ืืืืจื,ืืื ื"ืง ืจืื ืืจืคืื ืื ืืืื ืืก ืืื ืืืื ืืืืืจื ืชืงืฆืฅ ืืืจื ืื ืืจืื ืืจืคืื ืืฉื ืื ืงืืฅ ืืืจืืกื ืื ืืืื ื ืืืจ ืืื ืื ืืืื ืืจืืกื ื ืืงืขืช ืืืจ ืืื ืืืื ืชืืงืข ืืจืืกื ืืื ืืจื ืืืืจ ืฉืืช,| 13b From the corona and above, toward the body, it is prohibited.,ยง 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: โAnd the thing that he did was evil in the eyes of the Lord, and He slew him alsoโ (Genesis 38:10), and it is written there: โFor You are not a God who has pleasure in wickedness; evil shall not sojourn with You. The boasters shall not stand in Your sightโฆBut 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 Youโ (Psalms 5:5โ8). 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: โAnd 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 bloodโ (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: โYou shall not commit adulteryโ (Exodus 20:13), this means that there shall not be adultery among you, whether you masturbate by hand or whether with oneโs foot.,ยง 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 แธคelbo, as Rabbi แธคelbo 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: โFor the spirit that enwraps itself is from Me, and the souls that I have madeโ (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.,ยง 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 oneโs 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 oneโs 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, wonโt 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, wonโt 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: Wonโt 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 oneโs belly, should he not remove it? Rabbi Tarfon said to them: He should not. They responded: But wonโt 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 haแธฅereshet, 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.,ยง 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 แธคanina, says: The correct version of the mishna does not mention a blind woman.,ยง 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, isnโt 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 oneโs 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 isnโt it written with regard to the priestly garments: โAnd you shall make them linen trousers to cover the flesh of their nakedness, from the loins even to the thighs they shall reachโ (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 | |
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28. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41, 170; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41, 170
| 70b ืืื ืฉืืืืื ืืฉืืื ืืฉื ืขื ืืื ืืขืื ืืืจ ืืื ืืื ืืืจ ืฉืืืื ืืื ืฉืืืืื ืืฉืืื ืืฉื ืืื ืฉืืื ืืื ืืืืชืื ืฉืจื ืืื ืชืืจืื ืืื ื ืืฉืืืื ืืฉืืจ ืขื ืืืจืฅ,ื"ื ืืื ืฉืืืืื ืืืจ ืืื ืืืจ ืืื ืืกืงื ืืืืื ืืชื ืฉืืจ ืืจ ืืืชืจืื ืืืจ ืืื ืืฉืชื ืฉืืชื ืืืจ ืื ืืืืจื ื ืืกืงื ืืืืื ืืชื ืืฉืืจื ื ืืืจ ืืคืืง ืืืกืงื ืืืืื ืืชื ืืื ืืืื ืืืืื ืืื ืืืจ ืืื ืื ืืืจื ืืื ืืกืงื ืืืจ ืืื ืืืืื ืืืชื ืืจ ืืืื ืืืฉืชืขื ืืืืื ืื ืืืื ืืื ืืืืจื ืืื ืคื ืจืื ื ืืืืื,ืืืจ ืืื ืืื ืืขืื ืฉืืชืื ืืจ ืืืืื ืืืจื ืฆืืขืจ ืฉืืืื ืืจืื ื ืื ืืืื ืืจ ืืจื ืื ืืื ืขื ืืื ืืืฆืขืจ ืฉืืืื ืืจืื ื ืืขืืืฃ ืืื ืื ืขืืื ืืื,ืืื ืืขืื ืืืจืื ืืจ ืขืืื ืืขืืื ืืื ืืืจ ืืื ืืจืืื ืืงืจื ืืื ืฉื ืขืืื ืืชื ื ืื ืืคืืกื ืคืกืื ืืืื ื ืืืืจ ืืฉืืื ืืขืืื ืืืืจ ืฉืืืื ืืืืื ืคืืกื ืืืืจ ืืืืจ ืฉืืืื ืืืืืฉ ืืื ืืืืจืืื ืขืืื ืื ืืืจ,ืืืืื ืืืื (ืืชื ืืืื ืืจ ืืื ืื ืื ืืจืืขื) ื"ื ืืืื ืืจ ืืื ืื ืืจื ืืืืื ืืืืื ืงืจืืช ืื ืขืืื ืืืชืื ื ืืืืช ืืฉืืื ืื ืืืื ืืืจ ืืื ืืื ืืืจ ืฉืืืื ืื ืืืืจ ืืืืืช ืืฉืืื ืื ืงืืชืื ื ืขืืื ืืื,ื"ื ืื ืกืืจ ืื ืืจ ืืื ืื"ืจ ืืื ืืืจ ืจื ืืื ื ืืืจ ืจื ืื ืช"ื ืฉืืืจื ืืืื ืืื ืื ืงืืื ืืขืฉื ืืืจื ืฉืืืขืื ืื ืืื ืืื ืืื ืฉืืืขืื ืื ืืืจ ืืื ืื ืืืื ืจื ืืชื ื ืืงืื ืืืืชื,ืจื ืืชื ื ืื ืืืืื ืื ืืจืืขื ืชืืืกืจ ืฉื ื ืืืื ืืืื ืืชื ืืืจ ืืื ืืืืจ ืืจ ืืื ืืืจ ืฉืืืื ืื ืงืื ืืื ืืจืขื ืืืืื ืืืื ืืจืขื ืืืืจื ื"ื ืืื ืืืจ ืฉืืืื ืื ืืืืจ ืืืืืช ืืฉืืื ืื ืืืื ืงืืชืื ื ืขืืื ืืื ืืื ืืืฉืชืืืจ ืืื ืืืื ืืื ืืืื ืจืืืชื ืืกืืงื ืืืืืจื ืืจืืื ืงืื ืืืืจื ืื ืืืืจ ืืืืช ืืฉืืื ืื ืื ื ืขืืื ืืื,ื ืคืื ืืืืืจื ืืืืชื ืืืจืื ืขืืื ืืขืืื ืืื,ืืืื ืืืื ืืงืจืขื ืืื ืืชืืืชื ืื ืืจืืขื ืื ืงื ื ืคืืง ื ืคืงื ืืืชืจืื ืืืืจืืืื ืืืจ ืืื ืื ืฉืชืืงื ืฉืชืืงื ืืื ืื ืืืืื ื ืขืืืืื ืื ืืืืจ ืฉืืืื ืชืจืชื ืืจืขืืืชื ืืืื ืื ืืจืืขื ืืื ืืืงืจืื ืืื ืืื ื ืืืื ืืืงืจืื ืืื ืขืืจืืชื ืืกืืื ืื ืืื ืืื ืืืืจ ืืืืจ ืฉืืืื ืืืืื ืจืืืื ืืืืืืื ืืงื ืืืื ืื ืืจ ืืืื,ืืืจืื ืจื ืืืืื ืืคืืืืืืชื ืืื ืืืื ืชื ืขืืื ืืืืื ืืจ ืคืคื ืืืืืจื ืืื ืืจ ืืืืื ืืจืืืช ืจืืื ืื ืฉืงืื ืืืื ืืืืจืืชื ืืืจืื ืจืื ืืืืืื ืืืื ืื ืื ืืืื ืืืื ืืืื ืืืื ืืคืกืื ืืืจ ืจื ืืืืื ืืืืื ืืืขืื ืื ืืืจื ืื ืืชื ืืจืื ื ืชืื ืื ืืืจ ืจื ืืืกืฃ ืืื ืื ืืืื ืืคืืืืืืชื ืืืื ืืขืืื,ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืืจืืข ืืืืช ืขืืืื ืืืืจื ืื ืืจืืขืช ืืืคืื ืขืืืื ืืื ืื ืืคืฉืืืจ ืื ืืืืจ ืืืืื ื ืืืขื ืืืืื ื ืืื ืืื ืฉืืฉ ืื ืขืืืช ืคื ืื ืืื ื ืืื ืืื ืืืจ ืืืื ืืืืื ืืชืื ืืฉืืจื ืืื ืืจืืขื ืืคืืืื ืืจืื ืืืขืืจ ืืืืจ ืจ\' ืืืขืืจ ืื ืจืืืช ืืื ืืขืืืช ืืฆื ืื ืชืืจืืจ ืืืจืื ืฉื ื\' (ืืืฉืข ื, ื) ืืขืื ืืืจืืื ืืื,ืืืจ ืจืื ืืืื ืืจ ืจื ืืื ืืืจ ืจื ืื ืื ืืฉื ืืฉื ืฉืืื ื ืืืื ืช ืื ืืฉืืงื"ื ืืฉืจื ืฉืืื ืชื ืืขืื ืขื ืื ืืฉืืืื ืืืื ืืขืื ืขืืื ืฉื ืืืจ (ืชืืืื ืงืื, ื) ืฉืืื ืื ืขืืืช ืืืฉืจืื ืืืืชื ืืื ืขืืืช ืืืฉืจืื ืืืื ืฉืืฉืืืื ืฉืืื ืื,ืืืจ ืจ\' ืืื ืืจืื ืื ืื ื ืืฉืืงื"ื ืืฉืจื ืฉืืื ืชื ืืื ืืฉืจื ืืื ืขื ืืฉืคืืืช ืืืืืกืืช ืฉืืืฉืจืื ืฉื ื\' (ืืจืืืื ืื, ื) ืืขืช ืืืื ื ืื ื\' ืืืื ืืืืืื ืืื ืืฉืคืืืช ืืฉืจืื ืืื ืืฉืจืื ืื ื ืืืจ ืืื ืืื ืืฉืคืืืช,ืืืื ืืืื ืื ืืขื ืืืจ ืจืื ืืจ ืจื ืืื ื ืื ืืขืื ืืชืืจื ืืฉ ืืื ืืฉืจืื ืืืจืื ืืืืื ืืืฉืจืื ืืชืื ืืื (ืืืืงืื ืื, ืื) ืืืืืชื ืืื ืืืืืื ืืืื ืืืื ืื ืืขื ืืืืื ืืืจืื ืืชืื (ืืจืืืื ื, ืื) ืื ืืื ืื ืขืจื ืืช ืืื ืืืฉืช ืืื ื ืื ื\' ืืืืืชื ืื ืืขื ืืื ืื ืืืื ืืื ืืืืืื,ืืืจ ืจืื ืืืื ืงืฉืื ืืจืื ืืืฉืจืื ืืกืคืืช ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืื ืืื ืืืจ ืขืืืื ืื ืกืคืื ืขื ืืืช ืืขืงื ืืชืื ืืื ืื ืกืคืื ืืืชืื ืืชื (ืืืงืจื ืื, ื ื) ืืฉืืช ืืืกืคืืช,ืืืจ ืจืื ืืื ืืจ ืื ืื ื ืืฉืืงืืืฉ ืืจืื ืืื'73a ืื ืืืื ืื ืืื ืืืืื ืืื ืืืฉืจืืืื ืืื ืืืืฉืจื ืืืืจ ืืฉืชืืงื ืืื ืืืืฉืจื ืฉืชืืงื ืืืฉืจืื ืงืื ืืจืื ืื ืืืงืจื ืงืื ืืจืื ืืืืื ืืื ืื ืืืืื ืืื ืงืื ื ืคืงื ืืืืชืจ ืืื ืืงืื ืืจืื,ืืืืืขืืช ืืืื ื"ื ืชืจื ืงืืื ื ืื ืื ืืืืจ ืืฉืชืืงื ืืฉืชืืงื ืืืฉืจืื ืืื ืงืื ื ืคืงื (ืืืจืื ืื, ื) ืื ืืื ืืืืจ ืืงืื ื\',ืืืืจ ืืืื ืืื ืืื ืืื ืื ืืืืจ ืกืคืง ืืื ืืงืื ืืืื ืืื ืืื ืืื ืื ืืงืื ืกืคืง ืืื,ืืืืืขืืช ืืืื ืื ื ื ืื ืชืจื ืงืืื ื ืื ืื ืืืขืืื ืืจืื ืืืืื ืืืื (ืืืืืจ ืื, ืื) ืืงืื ืืืงื ืืืช ืืื ืืืืจ ืืืจ ืืืจืื ืืืกื ืืืงื ืืืช ืืคืกืืง ืืขื ืื,ืืื ืืจ ืืืื ืขืื ืืฉืืืจืจ ืืืื ืืืชืจืื ืืืื ืช ืืกืืืขื ืืื ืืจื ืืืืจ ืจื ืืืืื ืืืจ ืจื ืื ืืืืืจื ืืฉืืจืืช ืืื ืฉื ืืคืกืืืื,ืืจืฉ ืจ\' ืืืจื ืืืืืื ืืจ ืืืชืจ ืืืืืจืช ืจืืืืื ืืืื ืขืืื ืืืชืจืืืืืื ืืืจ ืจืื ืื ืืืื ืืืจืืฉ ืืืืชื ืื ืืื ืืืืืชื ืืฉืืืื ืืืืจื ืืจืฉ ืจืื ืืืืืื ืืจ ืืืชืจ ืืืื ืช ืืขื ืืื ืืฉืืจืื ืืืจ ืืจืฉ ืืื ืืจ ืืืชืจ ืืืืืจืช ืืืจื ืืื ืืคืกืืืชื ืืงืืืืชื ืืืจ ืืื ืืืื ืืื ืขืืื ืืื ืื ืืขื ืืืื ื ืกืื ืืื ืืขื ืืืื ื ืกืื,ืืืืืืชื ืืจ ืืืชืจ ืืืื ืช ืืืืชืจ ืืืืืจืช ืืืชืจ ืืืื ืช ืื ืืืืืจื ืืฉืืจืืช ืืื ืฉื ืืคืกืืืื ืืืืชืจ ืืืืืจืช ืืจืื ืืืกื,ืืื ืื ืฉืชืืงื ืื ืฉืืืืจ ืืืจ ืจืื ืืืจ ืชืืจื ืฉืชืืงื ืืฉืจ ืืื ืืขืื ืจืื ืืฉืจืื ืืฆืื ืืืืขืื ืคืกืืืื ืืฆืื,ืืื ืืืื ืืื ืื ืืืื ืื ืืคืจืืฉ ืืจืืื ืคืจืืฉ ืืื ืืืจืช ืืืืื ืืืื ืืืื ืืืืืืื ืืื ืืื ืงืืืข ืืื ืงืืืข ืืืืฆื ืขื ืืืฆื ืืื,ืืืชืืจื ืืืจื (ืืืจืื ืื, ื) ืื ืืื ืืืืจ ืืืืจ ืืืื ืืื ืืื ืืื ืื ืืืืจ ืกืคืง ืืื ืืงืื ืืืื ืืื ืืื ืืื ืื ืืงืื ืกืคืง ืืื,ืืื ืืขื ืืืจื ืฉืชืืงื ืคืกืื ืืืืจื ืฉืื ืืฉื ืืืืชื ืืืืื ืืื ืืขืชื ืฉืชืืงื ืฉืชืืงืืช ืื ืืฉื ืฉืื ืืฉื ืืืืชื ืืืืื,ืื ืื ืื ื ืืื ื ืืืืื ืืช ืฉืชืืงืืช ืื ืืฉื ืฉืื ืืฉื ืืืืชื ืืืืื ืืื ืื ืฉืืืื ื"ื ืื ืฉืืืื,ืืื ืืขืื ืขืฉื ืืืืืกืื,ืืืืจ ืจืื ืืืจ ืชืืจื ืืกืืคื ืืฉืจ ืืื ืืขืื ืืฉืช ืืืฉ ืืืขืื ืชืืื ืืื ืืืื ืืืขืื ืืจืืกืืช ืืืืขืื ืฉืืื ืืขืืืื ืืืืื ืช ืืื,ืืืื ืืืืื ืคื ืืื ืืืืื ื ืื ืืืืืช ืจืขืืื ืืื ืคืืื ืืคืืื ืืืชืืจื ืืืจื ืื ืืื ืืืืจ ืืงืื ื\' ืืืืจ ืืืื ืืื ืืื ืืื ืื ืืืืจ ืกืคืง ืืื ืืงืื ืืืื ืืื ืืื ืืื ืื ืืงืื ืกืคืง ืืื,ืืื ืืขื ืืืจื ืืกืืคื ืคืกืื ืฉืื ืืฉื ืืืืชื ืืืืื ืืื ืืขืชื ืืกืืคื ืืกืืคืืช ืื ืืฉื ืฉืื ืืฉื ืืืืชื ืืื ืืืืื ืืื ืืืื ืื ืื ื ืฉืื ืืืืื ืืช ืืกืืคื ืื ืืฉื ืฉืื ืืฉื ืืืืชื ืืื ืื ืฉืืื ื"ื ืื ืฉืืื,ืืื ืืขืื ืขืฉื ืืืืืกืื,ืืืจ ืจืื ืืจ ืจื ืืื ื ืืฆืื ืืืื 76b ืืืงืื ืื ืืืืื ืืืช ืืฉืจืื ืืื ืืชื ืืชื ื ืืื ืคืืืื ืื ืืื ืขืื ืืืช ืืื ืืืช,ืืืจ ืจื ืืืืื ื"ืจ ืื ืืืจื ืจ\' ืืืืจ ืืื ืืืืื ืืืืจืื ืื ืืฉืคืืืช ืืืืงืช ืืฉืจืืช ืื ืขืืืืืช ืืื ื ืืืืืจ ืจื ืืื ืืจ ืืืจืื ืืืจ ืจื ืืฉื ืชืื ื ืืฉืงืืจื ืขืืื ืขืจืขืจ ืืื ืืืชื ื ืื ืื ืืชื ื ืื,ืืืื ืืืืจื ืืืจ ืจื ืืืืื ืืืจ ืจื ืื ืืืจื ืจ\' ืืืืจ ืืื ืืืืื ืืืืจืื ืื ืืฉืคืืืช ืืืืงืช ืืฉืจืืช ืื ืขืืืืืช ืืืจ ืจื ืืื ืืจ ืืืจืื ืืืจ ืจื ืื ืงืืจื ืขืืื ืขืจืขืจ ืฆืจืื ืืืืืง ืืืจืื,ืืื ืืืืงืื ืื ืืืืื ืืืืขืื ืืื ืืขืื ืื ืืื ืืืืงืื ืื ืืื ืืกืงื ืืื ืืื ืื ืืืืื ืืืืขืื ืืื ืืขืื ืืืืจ ืืจ ืฉืฉื ืืื ืืืฉืืื ืืืืืกื ืืืื ื ืืืืืืกื ืืืื,ืืื ืืกื ืืืจืื ืืืืขืื ืืื ืืขืื ืืชื ื ืจื ืืืกืฃ ืืฉื ืฉืืืช ืืื ืื ืืงืื ืืฆืืง ืื ืื ืืงืื ืืื ืืื ืืืจ ืืจืืืจ ืืื ืงืจืื (ืฉืืจ ืืฉืืจืื ื, ื) ืืืื ืืคื ืจืขืืชื ืืืื ืืื ืื,ืืืื ืืืื ืืืฉ ืืืจ ืจื ืืื ืืจ ืืขืงื ืืืจ ืงืจื (ืืืืืจ ืื, ืื) ืืืชืืฆืื ืฉื ืขืื ืขืื ืืืืืื ืื,ืืืืื ืืฉืื ืฉืืื ื ืืืจ ืจื ื ืืื ืืืจ ืงืจื (ืฉืืืช ืื, ืื) ืืืงื ืืขืืื ืื ืฉืื ืืชื ืืืืืื ืื,ืื ืื ืฉืืืืืงื ืืืืชืื ืืฉืืืจื ืืจืืื ืืืืืจื ืืื ืืืงืืื ื ืืคืกืืืื ืืจืืื ืื ืืื ืืฉืจืื ืืืื ืืื ื ืืืื ืืช ืืืื ืืื ืืฉืจืื ืืืื ืืื ื ื ืคืฉืืช ืืืืื ื ืื ืืื ืืืืชืืื ืืื ืืืืจ ืจื ืืืืื ืืืืชืืื ืืืืจ ืืืจ ืืืื ืืืจืืฉืืื ืืื ืชื ื ืจื ืฉืืขืื ืืจ ืืืจื ืืงืืืืฉื ืืื ืืื ืืืจืืฉืืื,ืืืืื ืฆืืงื ืืฉืืืื ืืื ืืขืื ืืืื ืืื ืฆื ืืืื ืืื ืฉื ืืืืจ ืืจ ืืืฉืื ืื ืขื ืืฆืืงื ืืืคืืื ืืขืจื ืฉืืช ืืื ืืืชื ืืืืื ืืืช ืืื ืงืื,ืืืฉืคืืืื ืื ืืจื ืืื ืืจ ืืืื ืืืืจื ืืื ืืืื ืงื ืื ืฆื ืืืื ืืจื ืืืื ืืจ ืืืจ ืื ื ืขืืืื ื ืกืจืจืืชื ืืืชื ืืืจ ืืืจ ืื ื ืขืืืื ื ืกืจืจืืชื ืืืชื ืืชื ืืงืืื ืืจื ืืืกืฃ ืืืจ ืืื ืชื ืื ื (ืืืจืื ืื, ืื) ืฉืื ืชืฉืื ืขืืื ืืื ืืงืจื ืืืื ืื ืืฉืืืืช ืฉืืชื ืืฉืื ืื ืืืื ืืื ืืงืจื ืืืื,ืืืจ ืืื ืจื ืืื ืืจ ืืืื ืืืคืืื ืืื ืืืฉืจืื ืืืจ ืืื ืืื ืืืฉืจืื ืืงืจื ืืืื ืงืจืื ื ืืื ืืืื ืจื ืืืื ืืืืจื ืจืื ืืื ืืืขืืื ืืืืื ืืฉืืื ืืืจ ืืืขืืื ืืืืื ืืืชื ืืืจ ืืืื ืืืื ืืื ืืืฉืจื ืฆืืจืื ืืืจืื ื ืืืืฉืคืืืืื ืื ืืืฉืจื ืืจื ืืื ืืจ ืืืื ืืืืข ืืืืคืื ืืื ืืืืืชืื,ืจืื ืืืจื ืืืคื ืืื ืจืื ืืจ ืืืื ืืืคื ืืื ืืืขืจืื ืืคืืื ืจืืฉ ืืืจื ืื ืืืงืื ืืื ืืืื ืื ืืจืืขื ืืคื\' ืจืืฉ ืืจืืืชื ืื ืืืงืื ืืื ืืืื,ืจืื ืืืกื ืืืืจ ืืฃ ืื ืฉืืื ืืื\' ืืื ืืขืื ืืืืงื ืืืืชืื,ืจืื ืื ืื ื ืื ืื ืืืื ืืก ืืื\' ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืืืืืืืช ืฉื ืืืช ืืื ืืืจ ืจื ืืืกืฃ ืืื ืงืจื (ืืืจื ืืืืื ื ื, ื) ืืืชืืืฉื ืืฆืื ืืืืืื ืืืขืื ืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืฉืชืื ืืืืชื ืืืืืช ืืืืชื ืืกืืืขืชื,ืืืืืื (ืฉืืืื ื ืื, ืื) ืฆืืง ืืขืืื ื ืืื ืืื ืืืชื ืืขืืื ืื ืืืชืื ืืขืืื ืืืืืื (ืฉืืืื ื ืื, ืื) ืืืจืื ืืืชื ืืื ืืื ืืืชื ืืืช ืื ืืืชืื ืืืช,ืืืืืื (ืฉืืืื ื ืื, ืื) ืืชื ืืืืชื ืืื ืชืืื ืืื ื ืื ืืืชืื ืืืช ืืื ืืืจ ืจื ื ืืื ืืชื ืืืืชื ืื ืืืืื,ืืขืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืจืืข ืืืืช ืืืืื ืืื ืื ืืืื ืืืืื ืื ื ืืคืช ืชืืืจ ืืื ืืืืื ืืกืชืคืจืื ืงืืื ืืืืืืื ืืืืจืืช ืืื ืืืืื ืืืฉืืื ืืงืจืื ืืืช ืฉื ืืื ืืืื ืืืืืื ืืจืืฉื ืืืืกืืช ืืื ืื ืืขืื ืืืจืืคืื ืฉื ืืืช ืืื ืืืืื ืืืขืืชื ืขืืื ' None | 70b One may not send greetings to a woman even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naแธฅman countered by suggesting that he send his greetings with her husband, which would remove all concerns. Rav Yehuda said to him: This is what Shmuel says: One may not send greetings to a woman at all. Yalta, his wife, who overheard that Rav Yehuda was getting the better of the exchange, sent a message to him: Release him and conclude your business with him, so that he not equate you with another ignoramus.,Desiring to release Rav Yehuda, Rav Naแธฅman said to him: What is the reason that the Master is here? Rav Yehuda said to him: The Master sent me a summons. Rav Naแธฅman said to him: Now that I have not even learned the Masterโs form of speech, as you have demonstrated your superiority to me by reproving me even over such matters, could I have sent a summons to the Master? Rav Yehuda removed the summons from his bosom and showed it to him. While doing so, Rav Yehuda said to him: Here is the man and here is the document. Rav Naแธฅman said to him: Since the Master has come here, let him present his statement, in order that people should not say: The Sages flatter one another and do not judge each other according to the letter of the law.,Rav Naแธฅman commenced the deliberation, and said to him: What is the reason that the Master excommunicated that man? Rav Yehuda replied: He caused discomfort to an agent of one of the Sages, and therefore he deserved the punishment of one who causes discomfort to a Torah scholar. Rav Naแธฅman challenged this answer: If so, let the Master flog him, as Rav would flog one who causes discomfort to an agent of the Sages. Rav Yehuda responded: I punished him more severely than that. Rabbi Yehuda held that excommunication is a more severe punishment than flogging.,Rav Naแธฅman further inquired: What is the reason that the Master proclaimed about him that he is a slave? Rav Yehuda said to him: Because he is in the habit of calling people slaves, and it is taught: Anyone who disqualifies others by stating that their lineage is flawed, that is a sign that he himself is of flawed lineage. Another indication of his lineage being flawed is that he never speaks in praise of others. And Shmuel said: He disqualifies with his own flaw. Rav Naแธฅman retorted: You can say that Shmuel said this halakha only to the degree that one should suspect him of being of flawed lineage. But did he actually say this to the extent that one could proclaim about him that he is of flawed lineage?,The Gemara continues the story: Meanwhile, that litigant arrived from Nehardeโa. That litigant said to Rav Yehuda: You call me a slave? I, who come from the house of the Hasmonean kings? Rav Yehuda said to him: This is what Shmuel says: Anyone who says: I come from the house of the Hasmonean kings, is a slave. As will be explained, only slaves remained of their descendants.,Rav Naแธฅman, who heard this exchange, said to Rav Yehuda: Does the Master not hold in accordance with this halakha that Rabbi Abba says that Rav Huna says that Rav says: With regard to any Torah scholar who proceeds to teach a ruling of halakha with regard to a particular issue, if he said it before an action that concerns himself occurred, they should listen to him, and his ruling is accepted. But if not, if he quoted the halakha only after he was involved in an incident related to the halakha he is quoting, they do not listen to him, due to his personal involvement? Your testimony with regard to what Shmuel ruled should be ignored, as you stated it only after the incident. Rav Yehuda said to Rav Naแธฅman: There is Rav Mattana, who stands by my report, since he has also heard this ruling of Shmuel.,The Gemara continues: Rav Mattana had not seen the city of Nehardeโa for thirteen years. That very day he arrived. Rav Yehuda said to him: Does the Master remember what Shmuel said when he was standing with one foot on the bank and one foot on the ferry? Rav Mattana said to him: This is what Shmuel said at that time: Anyone who says: I come from the house of the Hasmonean kings, is a slave, as none remained of them except for that young girl who ascended to the roof and raised her voice and said: From now on, anyone who says: I come from the house of the Hasmonean kings, is a slave. Other than this girl, the only members of the family who remained were descendants of Herod, and he was an Edomite slave.,The girl then fell from the roof and died, leaving only slaves from the Hasmoneans. With the confirmation of the report of the statement of Shmuel, they also publicized in Nehardeโa about him, i.e., that man who claimed to come from the Hasmonean kings, that he was a slave.,The Gemara relates: On that day, several marriage contracts were torn up in Nehardeโa, as many had their marriages annulled after having discovered that they had married slaves. When Rav Yehuda was leaving Nehardeโa, they pursued him, seeking to stone him, as because of him it was publicized that their lineage was flawed. Rav Yehuda said to them: If you are silent, remain silent. And if you will not remain silent, I will reveal about you this statement that Shmuel said: There are two lines of offspring in Nehardeโa. One is called the doveโs house, and one is called the ravenโs house. And your mnemonic with regard to lineage is: The impure bird, the raven, is impure, meaning flawed, and the pure one, the dove, is pure, meaning unflawed. Upon hearing this, they threw all those stones that they were intending to stone him with from their hands, as they did not want him to reveal who had a flawed lineage. And as a result of all of the stones thrown into the river, a dam arose in the Malka River.,ยง The Gemara continues the discussion of those with a flawed lineage: Rav Yehuda proclaimed in Pumbedita: Adda and Yonatan, known residents of that town, are slaves; Yehuda bar Pappa is a mamzer; Bati bar Tuviyya, in his arrogance, did not accept a bill of manumission and is still a slave. Rava proclaimed in his city of Meแธฅoza: Ballaโai, Dannaโai, Tallaโai, Mallaโai, Zaggaโai: All these families are of flawed lineage. Rav Yehuda likewise says: Govaโai, the inhabitants of a place called Gova, are in fact Gibeonites, and their name has been corrupted. Similarly, those people known as Dorenunita are from the village of Gibeonites, and they may not marry Jews with unflawed lineage. Rav Yosef says: With regard to this place called Bei Kuvei of Pumbedita, its residents are all descendants of slaves.,Rav Yehuda says that Shmuel says: Four hundred slaves, and some say four thousand slaves, were owned by Pashแธฅur ben Immer, a priest in the time of Jeremiah, and due to their greatness they were assimilated into the priesthood and became known as priests. And any priest who has the trait of insolence is only from them. Abaye said: They all sit in the rows of honor that are in the city of Nehardeโa. The Gemara comments: And this statement disagrees with the statement of Rabbi Elazar, as Rabbi Elazar says: If you see an insolent priest, do not speculate about him that he may be of flawed lineage, since it is stated: โFor your people are as those who strive with a priestโ (Hosea 4:4), which indicates that priests had a reputation for being cantankerous.,ยง The Gemara discusses an idea raised earlier. Rabbi Avin bar Rav Adda says that Rav says: Concerning anyone who marries a woman who is not suited for him to marry, when the Holy One, Blessed be He, rests His Divine Presence upon the Jewish people, He testifies with regard to all the tribes that they are His people, but He does not testify with regard to he who married improperly, as it is stated: โThe tribes of the Lord, as a testimony to Israelโ (Psalms 122:4). When is it a testimony to Israel? When the tribes are the tribes of the Lord, but not when their lineage is flawed.,Rabbi แธคama, son of Rabbi แธคanina, says: When the Holy One, Blessed be He, rests His Divine Presence, He rests it only upon families of unflawed lineage among Israel, as it is stated: โAt that time, says the Lord, will I be the God of all the families of Israelโ (Jeremiah 30:25). of all Israel, is not stated, but โof all the families,โ which includes only those of unflawed lineage, the renowned families of Israel.,The verse from Jeremiah ends with the words โAnd they shall be my people.โ Rabba bar Rav Huna says: This is a higher standard that differentiates between those born as Jews and converts, as with regard to those born as Jews it is written about them: โAnd I will be their God, and they shall be My peopleโ (Ezekiel 37:27), whereas with regard to converts it is written: โFor who is he that has pledged his heart to approach unto Me? says the Lord. And you shall be My people, and I will be your Godโ (Jeremiah 30:21โ22). This teaches that converts are not drawn close to God, as indicated by the words โAnd I will be your God,โ until they first draw themselves near to God, as indicated by the subsequent phrase โAnd you shall be my people.โ,Rabbi แธคelbo says: Converts are as difficult for the Jewish people as a scab. The proof is that it is stated: โAnd the convert shall join himself with them, and they shall cleave venispeแธฅu to the house of Jacobโ (Isaiah 14:1). It is written here โvenispeแธฅu,โ and it is written there, among the types of leprosy: โAnd for a sore and for a scab sappaแธฅatโ (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people.,Rabbi แธคama bar แธคanina says: When the Holy One, Blessed be He,'73a One is referring to priests, to teach that people with flawed lineage may not enter their congregation; and one is referring to Levites; and one to Israelites; and one serves to permit a mamzer to marry a shetuki, since a mamzer is prohibited from entering only the congregation of God, but he may marry someone who is not definitely a member of the congregation, e.g., a shetuki; and one serves to permit a shetuki to marry an Israelite, as only one who is a definite mamzer may not marry an Israelite. As for the congregation of converts, it is not called a congregation at all, and they may marry those prohibited from entering the congregation of Israel. And Rabbi Yehuda holds that priests and Levites are derived from one instance of the word โcongregation,โ since they are from the same tribe, that of Levi. Consequently, one instance of the word โcongregationโ remains for him to interpret. He interprets it as referring to the congregation of converts, and deems it prohibited for a mamzer to enter that congregation as well.,And if you wish, say: So too, Rabbi Yehuda agrees with Rabbi Yosei that Levites and priests are two congregations, since there are special halakhot of marriage that apply only to priests. Rather, Rabbi Yehuda holds that the permissibility of the marriage of a mamzer with a shetuki and a shetuki with an Israelite is derived from one instance of the word โcongregation,โ from the verse: โA mamzer shall not enter into the congregation of the Lordโ (Deuteronomy 23:3).,This is accomplished by inferring the following: It is one who is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty, e.g., a shetuki, may enter. And similarly, it is into the congregation of those with definite unflawed lineage that a mamzer may not enter, but into a congregation of those with uncertain lineage, e.g., a shetuki, he may enter. This verse therefore teaches that both types of marriage are permitted. In any event, Rabbi Yehuda remains with one instance of the word โcongregationโ to interpret, from which he derives that it is also prohibited for a convert to marry a mamzeret.,And if you wish, say: These too, one who is a definite mamzer and one who is a mamzer as the result of an uncertainty, are two congregations, each requiring its own verse, and the reason of Rabbi Yehuda is from here: โAs for the congregation, there shall be one statute both for you, and for the stranger that sojourns with youโ (Numbers 15:15), which indicates that converts are considered like Israelites with regard to their being included in the category of โcongregation.โ And according to Rabbi Yosei, who holds that a convert may marry a mamzeret, the phrase โone statuteโ interrupts the matter, and converts are not considered part of the congregation of God.,ยง The Gemara comments: The statement of the Tosefta that a convert, and an emancipated slave, and a แธฅalal are all permitted to marry the daughter of a priest supports the opinion of Rav, as Rav Yehuda says that Rav says: Women of unflawed lineage who are daughters of priests were not prohibited from marrying those disqualified from the priesthood due to flawed lineage แธฅalalim, since that prohibition applies only to male priests.,Rabbi Zeira taught in Meแธฅoza: It is permitted for a convert to marry a mamzeret. Everyone stoned him with their etrogim, since the many converts present were insulted by his statement, which they understood to mean that converts are not members of Godโs congregation. Rava said: Is there a person who teaches such a matter in a place where there are commonly converts? He should have been more circumspect. Rava himself taught this in Meแธฅoza to ameliorate the situation: It is permitted for a convert to marry the daughter of a priest. They carried him on silk beshiraโei for elevating the honor of converts. He later taught them: It is permitted for a convert to marry a mamzeret. They said to him: You have forfeited the honor of your first sermon. Rava said to them: I have done for you what is good for you. If a convert wishes, he may marry from here, i.e., from those of pure lineage, and if he wishes, he may marry from here, i.e., a mamzeret.,The Gemara concludes: And the halakha is: It is permitted for a convert to marry the daughter of a priest, and it is permitted for him to marry a mamzeret. It is permitted for a convert to marry the daughter of a priest, since women of unflawed lineage were not prohibited from marrying those disqualified for the priesthood. And it is permitted for him to marry a mamzeret, in accordance with the opinion of Rabbi Yosei, who holds that the congregation of converts is not called a congregation.,ยง The mishna teaches: And these are the last two categories: A shetuki is any person who knows the identity of his mother but does not know the identity of his father. Rava says: By Torah law, a shetuki is fit to enter the congregation. What is the reason for this? Most are fit with regard to her, i.e., most men are fit to engage in intercourse with an unmarried woman, and only a minority are unfit with regard to engaging in intercourse with her. There are few men who are related to a woman in a way that would render the offspring mamzerim.,Rava analyzes two possibilities: And if they came to her, i.e., if the father came to the motherโs location when the child was conceived, the following principle with regard to an uncertain prohibition takes effect: Anything that separates from its fixed location is presumed to have separated from the majority of items like it in that location. If the father separated from the population at large and came to the mother, one can assume that he was from the majority, who are of unflawed lineage. What might you say, that perhaps she went to them, and the child was conceived in the place where the father was? In such a case, it is an uncertain prohibition located in its fixed place, and the halakhic principle is: Anything fixed is considered as though it were half and half, i.e., fifty percent, and it remains a case of uncertainty, and it should be prohibited for the shetuki to marry a Jew with unflawed lineage.,And in any case, this does not suffice to prevent her shetuki child from marrying a Jew with unflawed lineage, since the Torah states: โA mamzer shall not enter into the congregation of the Lordโ (Deuteronomy 23:3), which indicates: It is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty may enter. Similarly, it is into a congregation of those with definite unflawed lineage that he may not enter, but into a congregation of those with uncertain lineage he may enter. Therefore, even if it is uncertain if one is a mamzer, by Torah law he may marry a Jew with unflawed lineage.,And for what reason did the Sages nevertheless say that a shetuki is of flawed lineage? Due to a rabbinic decree, lest he marry his sister from his father, since the identity of his father is unknown. The Gemara asks: If that is so, it should not be permitted for a shetuki to marry even a female shetuki, lest he marry his sister from his father.,The Gemara responds: And do people engage in licentiousness to such an extent that one should be concerned that all the children of unknown paternity in one city were fathered by the same man? By the same reasoning, there should also be a decree that a shetuki may not marry the daughter of a female shetuki from a proper marriage, lest he marry his sister from his father, since the man who married the female shetuki might have been his father. Rather, it must be that it is not common for a shetuki to happen to marry his sister, and therefore he may marry the daughter of a female shetuki. So too, it is not common for him to happen to marry his sister, and the Sages would not issue a decree to prevent this from occurring.,The question therefore remains, why did they render it prohibited for a shetuki to marry a Jew with unflawed lineage? The Gemara answers that it is not prohibited for a shetuki to marry a Jew with unflawed lineage due to any halakhic concern. Rather, the Sages established a higher standard with regard to lineage, in that they rendered it prohibited for people from unknown backgrounds to marry those with unflawed lineage.,And Rava says a similar statement: By Torah law, a foundling, a child found in the marketplace whose parents are unknown, is fit, and there is no concern that the child is a mamzer. What is the reason for this? A married woman who becomes pregt through extramarital intercourse, which results in the child being a mamzer, ascribes the child to her husband. Since everyone assumes that her husband is the father, she has no reason to abandon the child in the marketplace. What case is there where a mother would want to abandon her mamzer child? There is the minority of situations involving betrothed women who committed adultery but cannot claim that her betrothed is the father, as they had not been living together. And there is the minority of women whose husbands have gone overseas and could not have fathered the children.,Since there are many other cases of unmarried women who do abandon their children although those children have unflawed lineage, and there are also children with unflawed lineage who are abandoned by their parents due to hunger, the concern that the child is a mamzer is no more than half and half, i.e., fifty percent. And the Torah states: โA mamzer shall not enter into the congregation of the Lordโ (Deuteronomy 23:3), which indicates: It is one who is a definite mamzer who may not enter, but one who is a mamzer as a result of an uncertainty may enter. Similarly, it is into a congregation of those with definite unflawed lineage that he may not enter, but into a congregation of those with uncertain lineage he may enter. This child is a mamzer as the result of an uncertainty, and by Torah law may marry a Jew with unflawed lineage.,And for what reason did the Sages say that a foundling is unfit? Lest he marry his sister from his father. The Gemara asks: If that is so, it should not be permitted for a foundling to marry even a female foundling, lest he marry his sister from either his father or his mother. The Gemara rejects this: Are they continually throwing away all these children? Is it likely that the same parents abandoned both a son and a daughter? If you accept that suggestion, it should not be permitted for him to marry the daughter of a foundling, lest he marry his sister, as perhaps the father of the one he wishes to marry is his father as well. Rather, it must be that it is not common for a foundling to happen to marry his sister, and therefore he may marry the daughter of a foundling. So too, it is not common for him to happen to marry his sister, and the Sages would not make a decree to prevent this from occurring.,The question therefore remains: Why did they prohibit a foundling from marrying a Jew with unflawed lineage? The Gemara answers that it is prohibited for a foundling to marry a Jew with unflawed lineage not due to any halakhic concern. Rather, the Sages established a higher standard with regard to lineage, in that they rendered it prohibited for people from unknown backgrounds to marry those with unflawed lineage.,ยง Rava bar Rav Huna says: If an abandoned boy was found circumcised, 76b he interprets his statement as referring to a Levite woman or an Israelite woman, about whom the mishna states that one must investigate one additional generation. Therefore, Rav Adda bar Ahavaโs ruling accords with that of the mishna. But shall we say the baraita disputes the mishna? The Gemara rejects this: No, what is the meaning of the mishnaโs phrase: One additional? It means one pair, i.e., two more mothers on each side.,Rav Yehuda says that Rav says: This mishna presents the statement of Rabbi Meir, but the Rabbis say: All families retain a presumptive status of fitness, and do not require investigation. The Gemara asks: Is that so, did Rav really say this? But doesnโt Rav แธคama bar Gurya say that Rav says: Our mishna is referring only to a case when an objection was registered about the family concerning its lineage, but if no objection was registered, everyone agrees that the family retains its presumptive status of fitness. The Gemara answers: The one who taught this statement in the name of Rav did not teach that other statement.,There are those who say that this discussion occurred as follows: Rav Yehuda says that Rav says: This mishna presents the statement of Rabbi Meir, but the Rabbis say: All families retain presumptive status of fitness. Rav แธคama bar Gurya says that Rav says: When an objection is registered about a family concerning its lineage, everyone agrees that he must investigate it. According to this version, there is no contradiction between these two complementary statements.,ยง The mishna teaches that one need not investigate from the altar and above. The Gemara asks: What is the reason for this? The Gemara answers: If the Sanhedrin had not examined his lineage they would not have allowed him to ascend to the altar and perform the sacrificial rites. The mishna further teaches: Nor must one investigate from the platform and above. The Gemara asks: What is the reason? The Gemara answers: It is as the Master said in his description of the Temple chambers (Tosefta, แธคagiga 2:4): For there in the Hewn Chamber those of the priesthood with unflawed lineage and the Levites of unflawed lineage sat and examined the lineage of everyone who came to serve in the Temple.,The mishna also taught: Nor must one investigate from the Sanhedrin and above. What is the reason there is no need to investigate further? The Gemara answers: It is as Rav Yosef taught that just as the court is clean in justice, so too, it is clean of any blemish, i.e., it does not include anyone of flawed lineage. Mareimar said: What is the verse from which it is derived? It states: โYou are all fair, my love; and there is no blemish in youโ (Song of Songs 4:7).,The Gemara asks: But perhaps you should say that this is referring to an actual blemish, that one who has a physical blemish may not be appointed to the Sanhedrin. Rav Aแธฅa bar Yaโakov said: It is not necessary to derive the halakha that one who has a physical blemish may not be appointed to the Sanhedrin from this verse, as the verse states with regard to the transfer of the Divine Spirit from Moses to the Elders: โThat they may stand there with youโ (Numbers 11:16), and the phrase โwith youโ is explained to mean: With similarity to you, teaching that the members of the Sanhedrin must be whole in body like Moses.,The Gemara rejects this proof: But perhaps those who were with Moses had to be free of any blemish due to the Divine Presence, which rested upon them, but this is not a requirement for judges on the Sanhedrin. Rav Naแธฅman said that the verse states: โSo shall they make it easier for you and bear the burden with youโ (Exodus 18:22). The phrase โwith youโ is explained to mean: With similarity to you, i.e., without blemish. This verse is referring to the appointment of regular judges, upon whom the Divine Presence does not rest, and teaches that all members of the Sanhedrin must be whole in body. The verse from Song of Songs teaches that they must be of unflawed lineage as well.,ยง The mishna teaches: Anyone whose ancestors held public posts may marry into the priesthood without investigation. The Gemara asks: Is this to say that we do not establish officers and other public appointees from people with flawed lineage? And the Gemara raises a contradiction from the following statement: All are fit to judge cases of monetary law, but not all are fit to judge cases of capital law. And we discussed it: What does the word: All, serve to include? And Rav Yehuda says: It serves to include a mamzer, that he may judge cases of monetary law. This indicates that even a mamzer may occupy a public position. Abaye said: The mishna is referring to public officials in Jerusalem, where they were particular that all their judges should be of unflawed lineage. And Rav Shimon bar Zeira similarly taught in the baraita of Kiddushin from the school of Levi: It is referring to public officials in Jerusalem.,The mishna teaches: And anyone whose ancestors were charity collectors may marry into the priesthood without investigation. The Gemara asks: What is the reason for this? The Gemara answers: It is due to the fact that they quarrel with people, as the Master said: Those appointed to collect charity may forcibly take collateral for charity from those who have not fulfilled their obligations even on the eve of Shabbat, when people are preoccupied and rushed, leading to quarrels. And if it is so that there is a flaw in the lineage of the collectorโs family, it would generate publicity through the quarrels that are an unavoidable aspect of his job.,The Gemara relates: Rav Adda bar Ahavaโs host was the son of a convert, and he and Rav Beivai were quarreling. One said: I will perform the service of the city, i.e., I will be appointed to a position of authority, and one said: I will perform the service of the city. They came before Rav Yosef to decide between them. Rav Yosef said to them: We learned: โYou shall set him king over you, whom the Lord your God shall choose; one from among your brothersโ (Deuteronomy 17:15). The repetition of the verb โsetโ in the verse som tasim indicates: All appointments that you appoint may be only from among your brothers. Therefore, a convert may not serve in any official position.,Rav Adda bar Ahava said to Rav Yosef: And does this halakha apply even if the mother of the person in question is born Jewish? In other words, does this apply to one whose father is a convert? Rav Yosef said to him: If his mother is born Jewish, the words: โFrom among your brothersโ are said about him. Therefore, now that it has been determined that this personโs mother was born Jewish and that he is fit to serve a public role, Rav Beivai, who is a great man in Torah learning, should oversee the matters of Heaven, i.e., the public issues that involve the performance of mitzvot; and the Master, Rav Adda bar Ahavaโs host, should oversee the other matters of the city. Abaye said, as a moral of the story: Therefore, if one has a Torah scholar as a guest, let him host a person such as Rav Adda bar Ahava, who knows how to plead in his favor, as it was the argument of Rav Adda bar Ahava that led to his hostโs appointment.,The Gemara relates: Rabbi Zeira would deal with converts and assign them to positions of authority. Similarly, Rabba bar Avuh would deal with them. In the West, Eretz Yisrael, they would not establish even an appointee over measurements from them, as they extended the prohibition against appointing a convert as a king to include all positions of power. In Nehardeโa, they would not establish even an appointee over irrigation of the city fields from them.,The mishna teaches that Rabbi Yosei says: Even the descendants of one who had signed as a witness in the Old Court of Tzippori does not need to have their lineage investigated. The Gemara explains: What is the reason for this? The Gemara answers: In that city, they would first examine witnesses and only afterward have them sign. Consequently, anyone who signed as a witness in Tzippori must certainly have been of unflawed lineage.,The mishna teaches that Rabbi แธคanina ben Antigonus says: Even the descendants of one who was written in the army list of the Jewish king does not have their lineage investigated. Rav Yehuda says that Shmuel says: The reference is to one who was written in the list of the military troops of the House of David, who were all of pure lineage. Rav Yosef said: What is the verse from which it is derived? The phrase is: โReckoned by lineage for service in warโ (I\xa0Chronicles 7:40). The Gemara asks: And what is the reason for this requirement that they be of unflawed lineage? Rav Yehuda says that Rav says: It is in order that their merit and the merit of their ancestors will help them in battle.,The Gemara asks: But isnโt there Zelek the Ammonite, one of Davidโs warriors (II\xa0Samuel 23:37); what, is it not indicated that he was a convert who came from Ammon? The Gemara rejects this: No, his name indicates only that he dwelled in Ammon, but he was born a Jew. The Gemara asks: But isnโt there Uriah the Hittite (II\xa0Samuel 23:39); what, is it not indicated that he came from Heth? The Gemara rejects this: No, his name indicates only that he dwelled in Heth.,The Gemara further asks: But isnโt there Ittai the Gittite (II\xa0Samuel 15:19)? And if you would say that so too his name indicates that he dwelled in Gath but was born a Jew, but doesnโt Rav Naแธฅman say, to explain how David could make use of the crown of the idol of Ammon in apparent violation of the prohibition against deriving benefit from idolatry: Ittai the Gittite came and nullified its status of an idol. The halakha is that only a gentile can nullify an idol, by doing something degrading to it. This indicates that Ittai the Gittite must have been a gentile.,The Gemara again questions the statement that all of the soldiers in Davidโs army were of unflawed lineage. And further, Rav Yehuda says that Rav says: David had four hundred youths in his camp, all sons of beautiful women, i.e., born to women captured in war, who were therefore gentiles, all of whom had their hair cut in the komei style or who grew their hair in a gentile hairstyle belorit on the back of their heads, and all of them sat in gold carts bikroniyyot and would march at the head of troops in Davidโs army; and these very ones were the strong men of the House of David, i.e., David would rely on their strength. This states that Davidโs army included men of flawed lineage. The Gemara answers: These four hundred youths did not fight in the battles, but rather they would go forth in front of the troops in order to frighten everyone. ' None |
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29. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage โข non-Jews, intermarriage with โข โintermarriage,โ
Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 240; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 210; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 39; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 39
| 98a ืืืืื ืืจืื ืืงืื ืฉืจืื ืืืฉืชืืื,ืืืจ ืื ืจืื ืืืืขืืจ ืืืื ืืืจ ื ืืืจ (ืืจืืืื ื, ื) ืื ืชืฉืื ืืฉืจืื ื ืืื ื\' ืืื ืชืฉืื ืืืจ ืื ืจืื ืืืืฉืข ืืืื ืืืจ ื ืืืจ (ืื ืืื ืื, ื) ืืืฉืืข ืืช ืืืืฉ ืืืืฉ ืืืืื ืืฉืจ ืืืขื ืืืืื ืืืืืจ ืืืจื ืืืื ื ืืฉืืืื ืื ืืฉืืื ืืืฉืืข ืืื ืืขืืื ืื ืืืืขื ืืืขืืื ืืืฆื ืืืืืืช ื ืคืฅ ืื ืขื ืงืืฉ ืชืืืื ื ืื ืืื ืืื\' ืืฉืชืง ืจืื ืืืืขืืจ,ืืืืจ ืจืื ืืื ืืื ืื ืงืฅ ืืืืื ืืื ืฉื ืืืจ (ืืืืงืื ืื, ื) ืืืชื ืืจื ืืฉืจืื ืขื ืคืื ืชืชื ื ืืคืจืืื ืชืฉืื ืืขืื ืืฉืจืื ืืื\' ืจืื (ืืืืขืืจ) ืืืืจ ืืฃ ืืื ืฉื ืืืจ (ืืืจืื ื, ื) ืื ืืคื ื ืืืืื (ืืืื) ืืื ืฉืืจ ืืืื ืื ื ืืื ืืฉืืจ ืืืืื ืืื ื ื ืืืืืฆื ืืืื ืืื ืฉืืื ืื ืืฆืจ,ืืื ืืืืฆื ืืืื ืืื ืฉืืื ืื ืืฆืจ ืจื ืืืจ ืืฃ ืชืืืืื ืืืืื ืฉืืชืื ืืื ืฉืืื ืืืชืื (ืชืืืื ืงืื, ืงืกื) ืฉืืื ืจื ืืืืื ืชืืจืชื ืืื ืฉืืื ืืคื ื ืฆืจ ืืฉืืืื ืืืจ ืขื ืฉืืืื ืื ืืฉืขืจืื ืืืื ืฉืงืืืื,ืืืจ ืจืื ืื ืื ื ืืื ืื ืืื ืื ืขื ืฉืืชืืงืฉ ืื ืืืืื ืืื ืืืฆื ืฉื ืืืจ (ืืืืงืื ืื, ืื) ืื ืืฉืงืืข ืืืืืื ืื ืืจืืชื ืืฉืื ืืืืื ืืืชื (ืืชืจืื) (ืืืืงืื ืื, ืื) ืืืื ืืืื ืืฆืืื ืงืจื ืืืืช ืืฉืจืื,ืืืจ ืจืื ืืื ืืจ ืื ืื ื ืืื ืื ืืื ืื ืขื ืฉืชืืื ืืืืืช ืืืื ืืืฉืจืื ืฉื ืืืจ (ืืฉืขืืื ืื, ื) ืืืจืช ืืืืืืื ืืืืืจืืช ืืืชืื ืืชืจืื ืืขืช ืืืื ืืืื ืฉื ืื\' ืฆืืืืช ืขื ืืืฉื ืืืืจื,ืืืจ ืืขืืจื ืืืจ ืจืื ืื ืื ื ืืื ืื ืืื ืื ืขื ืฉืืืื ืืกื ืืจืื ืืืฉืจืื ืฉื ืืืจ (ืฆืคื ืื ื, ืื) ืื ืื ืืกืืจ ืืงืจืื ืขืืืื ืืืืชื ืืืชืื (ืฆืคื ืื ื, ืื) ืืืฉืืจืชื ืืงืจืื ืขื ืขื ื ืืื ืืืกื ืืฉื ื\',ืืืจ ืจืื ืฉืืืื ืืฉืื ืจืื ืืืขืืจ ืืจ"ืฉ ืืื ืื ืืื ืื ืขื ืฉืืืื ืื ืฉืืคืืื ืืฉืืืจืื ืืืฉืจืื ืฉื ืืืจ (ืืฉืขืืื ื, ืื) ืืืฉืืื ืืื ืขืืื ืืืฆืจืืฃ ืืืืจ ืกืืืื ืืื\' ืืืฉืืื ืฉืืคืืื,ืืืจ ืขืืื ืืื ืืจืืฉืืื ื ืคืืืช ืืื ืืฆืืงื ืฉื ืืืจ (ืืฉืขืืื ื, ืื) ืฆืืื ืืืฉืคื ืชืคืื ืืฉืืื ืืฆืืงื ืืืจ ืจื ืคืคื ืื ืืืื ืืืืจื ืืืื ืืืืืฉื ืื ืืืื ืืืื ื ืืืื ืืืืจืคืื ืื ืืืื ืืืืจื ืืืื ืืืืืฉื ืืืชืื (ืืฉืขืืื ื, ืื) ืืืฆืจืืฃ ืืืืจ ืกืืืื ืืืกืืจื ืื ืืืืืื ืืื ืืืื ืืืื ื ืืืื ืืืืจืคืื ืืืชืื (ืฆืคื ืื ื, ืื) ืืกืืจ ื\' ืืฉืคืืื ืคื ื ืืืืื,ืืืจ ืจ\' ืืืื ื ืื ืจืืืช ืืืจ ืฉืืชืืขื ืืืืื ืืื ืื ืฉื ืืืจ (ืฉืืืื ื ืื, ืื) ืืืช ืขื ืขื ื ืชืืฉืืข ืืื\' ืืืจ ืจืื ืืืื ื ืื ืจืืืช ืืืจ ืฉืฆืจืืช ืจืืืช ืืืืช ืขืืื ืื ืืจ ืืื ืื ืฉื ืืืจ (ืืฉืขืืื ื ื, ืื) ืื ืืื ืื ืืจ ืฆืจ (ื) ืจืื ื\' ื ืืกืกื ืื ืืกืืื ืืื ืืื ืืฆืืื ืืืื,ืืืืจ ืจืื ืืืื ื ืืื ืื ืืื ืื ืืื ืืืืจ ืฉืืืื ืืืื ืื ืืืื ืืืื ืืืืจ ืฉืืืื ืืืื ืืืชืื (ืืฉืขืืื ืก, ืื) ืืขืื ืืืื ืฆืืืงืื ืืขืืื ืืืจืฉื ืืจืฅ ืืืืจ ืฉืืืื ืืืื ืืืชืื (ืืฉืขืืื ื ื, ืื) ืืืจื ืื ืืื ืืืฉ ืืืฉืชืืื ืื ืืื ืืคืืืข ืืืชืื (ืืฉืขืืื ืื, ืื) ืืืขื ื ืืขืฉื,ืืืจ ืจืื ืืืืกื ืืจื ืจืื ืืืืฉืข ืื ืืื ืจืื ืืชืื (ืืฉืขืืื ืก, ืื) ืืขืชื ืืืชืื ืืืืฉื ื ืืื ืืืืฉื ื ืื ืืื ืืขืชื,ืืืจ ืจืื ืืืืกื ืืจื ืจืื ืืืืฉืข ืื ืืื ืจืื ืืชืื (ืื ืืื ื, ืื) ืืืจื ืขื ืขื ื ื ืฉืืื ืืืจ ืืื ืฉ ืืชื ืืืชืื (ืืืจืื ื, ื) ืขื ื ืืจืืื ืขื ืืืืจ ืืื ืขื ืขื ื ื ืฉืืื ืื ืืื ืขื ื ืจืืื ืขื ืืืืจ,ืืืจ ืืื ืฉืืืจ ืืืื ืืฉืืืื ืืืจืืชื ืืฉืื ืขื ืืืจื ืืชื ืืืฉืืจ ืืื ืกืืกืื ืืจืงื ืืืืช ืื ืืืจ ืืื ืื ืืืช ืื ืืจ ืืืืจ ืืืื ื,ืจ\' ืืืืฉืข ืื ืืื ืืฉืื ืืืืืื ืืืื ืงืืืื ืืคืืชืื ืืืขืจืชื ืืจืื ืฉืืขืื ืื ืืืืื ืืืจ ืืื ืืชืื ื ืืขืืื ืืืชื ืืืจ ืืื ืื ืืจืฆื ืืืื ืืื ืืืจ ืจืื ืืืืฉืข ืื ืืื ืฉื ืื ืจืืืชื ืืงืื ื\' ืฉืืขืชื,ืืืจ ืืื ืืืืช ืืชื ืืฉืื ืืืจ ืืื ืืื ืฉืืืืื ืืืืืื ืืืืื ืืชืื ืืคืืชืื ืืงืจืชื ืืืื ืกืืื ืื ืืชืื ืืื ื ืขื ืื ืกืืืื ืืืืื ืืืืื ืฉืจื ืืืกืืจื ืืื ืืืื ื ืืืื ืฉืจื ืื ืืืกืืจ ืื ืืืจ ืืืืื ืืืขืื ื ืืื ืืืขืื,ืืื ืืืืื ืืืจ ืืื ืฉืืื ืขืืื ืจืื ืืืืจื ืืืจ ืืื ืฉืืื ืขืืื ืืจ ืืืืื ื"ื ืืืืืช ืืชื ืืจ ื"ื ืืืื ืืชื ืืืื ืืืืื ื"ื ืืื ืืืจ ืื ื"ื ืฉืืื ืขืืื ืืจ ืืืืื ื"ื ืืืืื ืื ืืืืืื ืืขืืื ืืืชื ื"ื ืฉืงืืจื ืงื ืฉืงืจ ืื ืืืืจ ืื ืืืื ืืชืื ื ืืื ืืชื ื"ื ืืื ืืืจ ืื (ืชืืืื ืฆื, ื) ืืืื ืื ืืงืืื ืชืฉืืขื,ืฉืืื ืชืืืืืื ืืช ืจืื ืืืกื ืื ืงืืกืื ืืืืชื ืื ืืื ืื ืืืจ ืืชืืืจื ืื ื ืฉืื ืชืืงืฉื ืืื ื ืืืช ืืืจื ืื ืืื ืื ื ืืืงืฉืื ืืื ืืืช,ื"ื ืืืฉืืคืื ืืฉืขืจ ืืื ืืืื ื ืืืคืื ืืืื ื ืืืคืื ืืืื ืืกืคืืงืื ืืื ืืชื ืขื ืฉืื ืืื ืื ืืืจื ืื ืจืืื ื ืชื ืื ื ืืืช ืืืจ ืืื ืืื ืื ืืืจืชื ืื ืฉืืื ืืชื ืืืงืฉืื ืืื ื ืืืช,ืืืจื ืื ืืืฃ ืขื ืคื ืื ืืืจ ืืื ืื ืื ืืืคืื ืื ืืขืจืช ืคืืืืก ืืื ืื ืืคืื ืืื,ืืฉืขืช ืคืืืจืชื ืืืจ ืืื ืืขืืืงื ืื ืืจืื ื' ' None | 98a Kings shall see and arise, princes shall prostrate themselves, because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen youโ (Isaiah 49:7), indicating that redemption will come independent of repentance?,Rabbi Eliezer said to him: But isnโt it already stated: โIf you will return, Israel, says the Lord, return to Meโ (Jeremiah 4:1), indicating that redemption is contingent upon repentance? Rabbi Yehoshua said to him: But isnโt it already stated: โAnd I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all these things shall be finishedโ (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? And Rabbi Eliezer was silent, unable to refute the proof from that verse.,ยง And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: โBut you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, for they will soon be comingโ (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. Rabbi Eliezer says: You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated: โFor before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who entersโ (Zechariah 8:10). When there are no wages for work and no rent paid for use of oneโs animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: What is the meaning of the phrase: โNor was there peace from the oppressor to him who exits and to him who entersโ? Rav says: It means that even for Torah scholars, with regard to whom the promise of peace is written, as it is written: โGreat peace have they who love Your Torah; and there is no obstacle for themโ (Psalms 119:165), there will be no peace from the oppressor. And Shmuel says: It means that the Messiah will not come until all the prices are equal.,Rabbi แธคanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is stated with regard to the downfall of Egypt: โThen I will make their waters clear and cause their rivers to run like oilโ (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. And it is written thereafter: โOn that day I will cause the glory of the house of Israel to flourishโ (Ezekiel 29:21).,Rabbi แธคama bar แธคanina says: The son of David will not come until the contemptuous hazalla kingdom of Rome will cease from the Jewish people, as it is stated: โAnd He shall sever the sprigs hazalzallim with pruning hooksโ (Isaiah 18:5). And it is written thereafter: โAt that time shall a present be brought to the Lord of hosts, by a people scattered and hairlessโ (Isaiah 18:7).,Zeโeiri says that Rabbi แธคanina says: The son of David will not come until the arrogant will cease to exist from among the Jewish people, as it is stated: โFor then I will remove from your midst your proudly exulting onesโ (Zephaniah 3:11), and it is written afterward: โAnd I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lordโ (Zephaniah 3:12).,Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease to exist from among the Jewish people, and there will be no more autonomous government in Eretz Yisrael, as it is stated: โAnd I will turn My hand against you and purge away your dross as with lye and take away your base alloy. And I will restore your judges as at the firstโ (Isaiah 1:25โ26).,Ulla says: Jerusalem is redeemed only by means of righteousness, as it is stated: โZion shall be redeemed with justice and those who return to it with righteousnessโ (Isaiah 1:27). Rav Pappa says: If the arrogant will cease to exist, the Persian sorcerers will cease to exist as well. If the deceitful judges will cease to exist, the royal officers gazirpatei and taskmasters will cease to exist. Rav Pappa elaborates: If the arrogant will cease, the Persian sorcerers will cease, as it is written: โAnd I will purge away your dross sigayikh as with lye, and I will remove all your alloy bedilayikh.โ When the arrogant sigim are purged, the sorcerers, who are separated muvdalim from the fear of God, will also cease. And if the deceitful judges cease to exist, the royal officers and taskmasters will cease to exist, as it is written: โThe Lord has removed your judgments; cast out your enemyโ (Zephaniah 3:15).,Rabbi Yoแธฅa says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: โAnd the afflicted people You will redeemโ (II\xa0Samuel 22:28). Rabbi Yoแธฅa says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: โWhen distress will come like a river that the breath of the Lord drivesโ (Isaiah 59:19). And juxtaposed to it is the verse: โAnd a redeemer will come to Zionโ (Isaiah 59:20).,And Rabbi Yoแธฅa says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption. He may come in a generation that is entirely innocent, as it is written: โAnd your people also shall be all righteous; they shall inherit the land foreverโ (Isaiah 60:21). He may come in a generation that is entirely guilty, as it is written: โAnd He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Himโ (Isaiah 59:16). And it is written: โFor My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to anotherโ (Isaiah 48:11).,ยง Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing Godโs commitment to redeem the Jewish people. In the verse: โI the Lord in its time I will hasten itโ (Isaiah 60:22), it is written: โIn its time,โ indicating that there is a designated time for the redemption, and it is written: โI will hasten it,โ indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.,Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: โThere came with the clouds of heaven, one like unto a son of manโฆand there was given him dominion and glory and a kingdomโฆhis dominion is an everlasting dominionโ (Daniel 7:13โ14). And it is written: โBehold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkeyโ (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.,King Shapur of Persia said to Shmuel mockingly: You say that the Messiah will come on a donkey; I will send him the riding barka horse that I have. Shmuel said to him: Do you have a horse with one thousand colors bar แธฅivar gavanei like the donkey of the Messiah? Certainly his donkey will be miraculous.,Rabbi Yehoshua ben Levi found Elijah the prophet, who was standing at the entrance of the burial cave of Rabbi Shimon ben Yoแธฅai. Rabbi Yehoshua ben Levi said to him: Will I be privileged to come to the World-to-Come? Elijah said to him: If this Master, the Holy One, Blessed be He, will wish it so. Rabbi Yehoshua ben Levi says: Two I saw, Elijah and me, and the voice of three I heard, as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi said to Elijah: When will the Messiah come? Elijah said to him: Go ask him. Rabbi Yehoshua ben Levi asked: And where is he sitting? Elijah said to him: At the entrance of the city of Rome. Rabbi Yehoshua ben Levi asked him: And what is his identifying sign by means of which I can recognize him? Elijah answered: He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time. He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.,Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Levaโi. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings shalom to you, bar Levaโi. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come โtoday, if you will listen to his voiceโ (Psalms 95:7).,ยง Rabbi Yosei ben Kismaโs students asked him: When will the son of David come? Rabbi Yosei ben Kisma said: I am hesitant to answer you, lest you request from me a sign to corroborate my statement. They said to him: We are not asking you for a sign.,Rabbi Yosei ben Kisma said to them: You will see when this existing gate of Rome falls and will be rebuilt, and will fall a second time and will be rebuilt, and will fall a third time. And they will not manage to rebuild it until the son of David comes. The students said to him: Our rabbi, give us a sign. Rabbi Yosei ben Kisma said to them: But didnโt you say to me that you are not asking me for a sign?,They said to him: And nevertheless, provide us with a sign. Rabbi Yosei ben Kisma said to them: If it is as I say, the water of the Cave of Pamyas will be transformed into blood. The Gemara relates: And it was transformed into blood.,At the time of his death, Rabbi Yosei ben Kisma said to his students: Place my coffin deep in the ground,' ' None |
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30. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 169; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 169
| 110a ืืจ ืงืฉื ืืคืืืืืืชื ืืืจืงืื ืืืืื ืืื ืชืืืกืจ ืืืจื ืืืืจืชื ืืคืืืืืืชื ืงืจืขืื ืื ืืืืืื ืืืืฉืชืืื ืืจืืคื ืืืื ืืื ืืืืื ืืืกื ืืคืืืืืืชื ืขื ืืืืื ืืืืชื ืื ืืืื ืืจืื ืืืจ ืืื ืืืื ืืืืื ืืืืื ืืจืื ื ืืจืงืื ืืืืช ืืื ืืกืืชื ืืืชืื (ืงืืืช ื, ื) ืืคืืจืฅ ืืืจ ืืฉืื ื ื ืืฉ ืืืจื ืืื ืืื ืจืื ืืื ื ื ื ืคืฉืื ืืจื ืืืจ ืจื ืืฆืืง ืืจ ืืืกื ื ืืืืื ืืืืืืืื ืืกื ืืืืืื ืืื ืืืืืื ืืืืื ืืืื ืืืื ืืืื ืืกื ืืืืืื ืืื ืืืืืื ืืืืื ืืจืงืื ืืืืื ืืืืช,ืืื ืืื ืืืจืืื ืืืืื ืืื ืืืช ืืืื ืืืืกืืืฃ ืืืงืืื ืืจืืฉื ืืืืืงืื ืืื ืื ืืื ืกืืืง ืขืืืืื ืืืฉืืื ืืืื ืืืืกืืืง ืืืืชื ืืื ืืื ืืืืงื ื ืืื ืืืืื ืื ืืืื ืืืจืื ืืืืื ืืืจืืืื ืืจืืข ืืจืืืื ืืื ืื ืืืฉืืืจ ื ืืจื ืืื ืื ืืืขืืจ ื ืืจื ืืืืืืื ืืืชืืื ืืคืืจืื ืืืจืืขื ืืืืชื ืื ืืื ื ืื ืืืืื ืืืืืชื ื\' ืฉืื ืจื ืืืืกืจืื ืื ืืืจืืขื ืืจืขื ืืคืืจืืื ืืืืชื ืฉืืคื ืืืืฉืื ืืชื ืืื ืฉืืข ืงืื ืืืื ืืื ืืื ืืื ืืจืืื ืืืชืจืื ืืืจืืื ืื ืืืชื,ืืื ืืืชืชื ืืืืื ืืืืื ืืื ืืืขื ืื ืืืื ืืขืชืื ืขืืืื ืื ืื ืืืื ืืขืชืื ืขืืืื ืชืฉืื ืืื ื ืื ืฉืืืื ืงืืื ืื ืืืจื ืืื ืืขืชืื ืขืืืื ืืื ืื ืื ืืืื ืืขืชืื ืขืืืื,ืืื ืชืงื ืชื ืชืฉืืฉ ืงืืื ืืืื ืืืืจื ื"ืฉ ืืชืงืืฃ ืืื ืืฆืจืื ืืื ืชืฉืงืื ืืืืื ืืืืืคืจื ืืชืฉืื ืืื ืืชืืื ืืืฉืชื ื ืื ื ืืื ืืืชืชื ืืขืืื ืื ืืืืื ืืืคืกืขื ืืืชืืื ืืชืจืชื ืืืืชื ืืืืชื ืืืฉืจื ืฉืื ื ืืืืฉืื ืืืืืจื ืืืืชื ืืื ื ืืชืืื ืืืืจื ืจืืืชื ื ืืืืชืื ืืชื ืืืืืจืืงืื ืื ืืืื ืืืื ืืืื ืงืื ืฆืืชื ืืืื ืืื ืืืจื ืจืืื ื ืคืืง ืืืชื ืืืืฉืงืืื ืืืืงืืืื ืื ืืจื ืืื ืื ืืืจ ืขืืืื:,ืื ืืืืืืื ืื\': ืื ืืืืืืื ืืืืชืืื ืืื ืืืืชืืื ืืืื ืืฉืื ืื ืืืจืฉืื ืื ืืื ื ืืขืืื ืื ืืืฉืงืื ืืืืชืืื ืืื ืืืืชืืื ืื ืฆืืคืื ืืืืืฅ ื"ื ืจืืื ื ืืจืื ืืื ืืฉืชืืช ืื ืจืืืื ืืฉืืช ื"ื ืชื ืื ื ืื ืืืฉืงืื ืฉืืชื ืืื ืจืืืื ืื ืฉืชื ืืื ืฉื:,ืืืฅ ืืื ืืงืืื: ืชื ื ืืืฅ ืืื ืืงืจืื ืืื ืืชื ื ืื ืืงืจืื ืฉืื ืืืงืจืื ืืช ืืืจื ืืืื ืืืืจ ืื ืืงืืื ืฉืืืฆืืื ืื ืฉื ื ืืงืื ืืื ืื ืืงืืื ืืืจ ืจืื ืืจ ืืจืื ื ืชืจืชื ืชืืื ืืืื ืืืขืจืื ืื ืคืงื ืขืื ื ืืืื ืืืื ืืืื ืืกื ืงืื ืืจืคื ืืืื ืืฉืืฉื ืืืืื ืื ืืืื ืืขืืืื ืืื ื ืคืงื ืืืจ ืขืืื ืืืืื ืฉืชื ืฉืืืจื ืืืืืื ืืืขืื ืืื ืืืื ืืืื ืืื ืจืืื ืืื ืืจืืขืื ืืืืื,ืจื ืืืกืฃ ืืืจ ืืืชืื ืืืฆืจื ืชืืืชื ืฉืขืจื ืืชืืืชื ืงืืจืืื ืืชืืืชื ืืืืื ืจื ืคืคื ืืืจ ืชืืืชื ืืืื ืืชืืืชื ืงืืจืืื ืืชืืืชื ืืืืื (ืืืืื ื) ืืกืืื ืื ืกืืกืื ื ืืฉืชื ืืื ืืื ืืืื ืืขืฆืจืชื ืืงืืื ืืจืคื ืืื ืืืจืคื ืงืืื ืืื:,ืืืืก ืขืงืจืื: ืืื ืืืก ืขืงืจืื ืืืจ ืจ\' ืืืื ื ืืืืชื ืืชืงื ืืืื ืงืืื ืืืืกื ืืจืื ืืืชืงื ืืืื ืืืื ืืืื ืืืชืงื ืืืื ืืืจืืื ืจืืฉืงื ืืืืฉืืงืื ืื ืืืื ืืืื ืืืื ืชืืชื ืืืืจื ืืื ืืืขืงืจื ืืืจืงืื ื ืชืจืื ืืฉืืืจื ืืืืขืงืจ ืืืื ืชืืชื ืืืืจื ืืื ืืืขืงืจื ืืื ืื ืืืืชื ืชืืชื'' None | 110a Jewish official in Pumbedita that was bitten by a snake. There were thirteen white donkeys in Pumbedita and they tore them all open and they were found to be tereifot. There was one donkey on the other side of Pumbedita, and until they went to bring it, a lion ate it. Abaye said to them: Since all of these things have happened, perhaps a snake of the Rabbis bit him, for which there is no cure, as it is written: โOne that digs a pit will fall into it, and one who breaches a fence will be bitten by a snakeโ (Ecclesiastes 10:8). Perhaps this person violated a rabbinic decree, also known as a fence, and was bitten by a snake as punishment. That bite has no cure. They said to him: Yes, my teacher, it is so, as when Rav died Rav Yitzแธฅak bar Bisna ruled that one may not bring myrtle and palm branches to a wedding hall to accompany bells, and he went and brought myrtle and palm branches to the wedding hall with bells. Therefore, a snake bit him. And it is reported that ultimately the official died.,The Gemara cites additional information about the dangers posed by snakes and how to deal with them. One whom a snake encircled should descend into water and place a basket on his head and remove the snake slowly from him into the basket. And once the snake goes into the basket, let him throw it into the water and climb and emerge. One at whom a snake is angry and is being pursued by a snake, if he has another with him, let him ride him four cubits. And if not, let him jump over a ditch. And if not, let him cross a river. And at night let him place his bed on four barrels and sleep outside beneath the stars. And let one bring four cats and let one tie them to the four legs of the bed. And let one bring twigs and branches and throw them there so that when the cats hear the sound of the snake crawling they will eat it. One who is being pursued by a snake, let him run in sand because a snake cannot move as quickly in sand as a person can.,A woman who is seen by a snake and does not know whether it has directed his attention toward her or whether it has not directed his attention toward her, she should remove her garment and throw it before the snake. If the snake wraps itself in the garments, it is an indication that it has directed his attention toward her; and if not, it is an indication that it has not directed his attention toward her.,What is her remedy so the snake will leave her alone? She should have relations with her husband before the snake. Some say: If she has relations in front of the snake, all the more so that its desire will become stronger. Rather, she should take from her hair and her nails and throw them at the snake, and say the following to it as an incantation: I am a menstruating woman dishtana. A woman whom a snake has entered, let them spread her legs and place her on two barrels, and let them bring fatty meat and throw it onto coals. And let them bring her a bowl of cress and fragrant wine and place them there and mix them together. And she should take tongs in her hand, as when the snake smells the fragrance it emerges. And then one should take the snake and burn it in the fire, as if it is not burned, it will come back onto her.,We learned in the mishna: All types of food that healthy people eat may be eaten by one eating them for medicinal purposes on Shabbat. The Gemara asks: The phrase: All foods, what does it come to include? The Gemara answers: It comes to include spleen for healing teeth and vetch for healing intestines, although they are not common foods. We also learned in the mishna: And one may drink all drinks on Shabbat. The Gemara asks: The phrase: All drinks, what does it come to include? The Gemara answers: It comes to include mixing water in which capers have soaked, with vinegar. Ravina said to Rava: What is the ruling with regard to drinking urine on Shabbat? Rava said to him: We already learned in the mishna: One may drink all drinks, and people do not drink urine and is not considered a drink. It is only consumed for medical purposes and is therefore prohibited.,We learned in the mishna: One may drink anything on Shabbat except for palm tree water mei dekalim. It was taught slightly differently in the Tosefta: Water that stabs mei dekarim. The Gemara explains: The one who taught water that stabs means that the waters pierce the gall bladder; and the one who said palm tree water means that they come from two palm trees. In order to explain what palm tree water is, Rabba bar Beruna said: There are two palm trees in Eretz Yisrael, and a spring of water emerges from between them. The first cup one drinks of this water loosens the intestines, another cup causes diarrhea, and another, a third cup, just as it entered as water, so too it emerges. Ulla said: For me, I drink Babylonian beer, and it is more effective than palm tree water in causing diarrhea. The Gemara comments: And this is true. It is effective for the stomach when the person who drinks it has not become accustomed to beer for forty days.,Rav Yosef said: Water that stabs is Egyptian zitom, which is made from one-third barley, and one-third saffron, and one-third salt. Rav Pappa said: It is one-third wheat, and one-third saffron, and one-third salt and cumin. And this is your mnemonic to remember which said zitom is made from barley: A basket which is called sisanei, a word with two samekhs. This word alludes to the fact that Rav Yosef, who has a samekh in his name, is the one who says that Egyptian zitom is made from barley seโorim, which has the letter sin. Sin is interchangeable with samekh. And one should drink it between Passover and Shavuot. For one whose intestines are blocked, it will loosen his intestines and cure him; and for one whose bowels are loose, it will block him and cure him as well.,And we also learned about a kos ikarin in the mishna. The Gemara asks: What is a kos ikarin? Rabbi Yoแธฅa said: Let one bring the weight of a zuz of Alexandrian gum, and a weight of a zuz of alum, and a weight of a zuz of garden saffron, and let one grind them together. The procedure for treating a zava is that she should drink these three ingredients with wine, and she will be cured of her emission and will not become barren. For treating jaundice one should drink two of these ingredients with beer; however, one will become sterile from it. It was said that for treating a zava, she should drink these three ingredients with wine and she will be healed from her emission and will not become barren. And if it is not effective, let one bring three'' None |
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31. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข intermarriage
Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 104; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41
| 109b ืืืืจ ืจืื ืืืื ืืชืื ืจืืืคื ืจืืืคื ืืชืื ืืื (ืชืืืื ืื, ืื) ืืงืฉ ืฉืืื ืืจืืคืื ืืืชืื ืืชื (ืืฉืื ืื, ืื) ืจืืืฃ ืฆืืงื ืืืกื ืืืฆื ืืืื ืฆืืงื ืืืืื: ืืืคืจืช ื ืืจืื ืืจืื ื ืชื ืืชื ืื ืจืื ื ืชื ืืืืจ ืื ืืืจ ืืืืื ืื ื ืืื ืืืืงืืืื ืืืืื ืืงืจืื ืขืืื ืงืจืื,ืืืชืจืืง ืืฉืืฉื ืืืจืื ืื ืืืืืื ืื ืืืื ืืืื ืืืืืจืื ืื ืื ืืคืงืืื ืืช ืืืจ ืืชื ืืืืืชืื ืื ืืืืชืื ืืื ืื ืืขืจืืื ืืขืจืื ืฉืืฆืืื,ืื"ืจ ืืฆืืง ืืื ืืืชืื (ืืฉืื ืื, ืื) ืจืข ืืจืืข ืื ืขืจื ืืจ ืจืขื ืืืจ ืจืขื ืชืื ืืืงืืื ืืจืื ืืืขืจืื ืฉืืฆืืื ืืืชืืงืข ืขืฆืื ืืืืจ ืืืื ืืงืืื ืืจืื ืืจ\' ืืืื ืืืืจ ืจ\' ืืืื ืงืฉืื ืืจืื ืืืฉืจืื ืืกืคืืช ืืขืืจ,ืขืจืื ืฉืืฆืืื ืืขืืื ืฉืืืฃ ืืืฅ ืชืืงืข ืขืฆืื ืืืืจ ืืืื ืืชื ืื ืจืื ืืืกื ืืืืจ ืื ืืืืืจ ืืื ืื ืชืืจื ืืื ืื ืชืืจื ืคืฉืืื ืืื ืื ืืืืืจ ืืื ืื ืืื ืชืืจื ืืื ืื ืืื ืชืืจื,ืื ื ืื ืคืฉืืื ืืื ืืืคืืื ืชืืจื ืืื ืื ืืื ืืขืื ืืืจ ืจื ืคืคื ืืืจ ืงืจื (ืืืจืื ื, ื) ืืืืืชื ืืขืฉืืชื ืื ืฉืืฉื ื ืืขืฉืื ืืฉื ื ืืืืืื ืื ืฉืืื ื ืืขืฉืื ืืื ื ืืืืืื,ืืืืืขืืช ืืืื ืืขืืื ืืืืืจืืชื ืืขืืงืจื ืื ืืืืืจ ืืื ืื ืืื ืชืืจื ืืื ืื ืืื ืชืืจื ืื ืฆืจืืื ืืงื ืืืืจ ืืืืจืื ื ืืืืื ืืขืืื ืืื ืืชืืื ืืืช ืืื ืืืจื ืืืืืื ืงื"ื,ืืืืืขืืช ืืืื ืชืืงืข ืขืฆืื ืืืืจ ืืืื ืืืืื ื ืืืชื ืืื ื ืืงืืื ืืืืจ ืืืื ืืืืื ืืืืชื ืืืืืชื ืืืืช ืืื ืจืื ืืื ืืืื ืืฉืืื,ืืืืจ ืจืื ืฉืืืื ืืจ ื ืืื ื ืืืจ ืจืื ืืื ืชื ืืขืืื ืืจืื ืืืื ืขืฆืื ืืืืื ืืจื ืืื ืืช ืื ืืื ืืจืืืืชืื ืืืืื ื ืคืชืืื ืื ืืชืืชืื ืฉื ืืืจ (ืฉืืจ ืืฉืืจืื ื, ื) ืื ื ืืืชื ืฉืืฉืืื ืฉืฉืื ืืืืจืื ืกืืื ืื ืืืืืจื ืืฉืจืื ืืื\' ืืคืื ืืืืืืช ืืคืื ืฉื ืืืื ื ืฉืืืื ืืืืื:,ืจ"ื ืืืืจ ืื ืืืื ื ืืื\': ืืขื ืืื ืื ืจืื ืืืขืืจ ืืจื ืืื ืืขืื ืืจ"ื ืืฉืื ืืงืกืืจ ืงืืืืฉื ืงืื ื ืืืชืื ืชืื ืืื ืืืื ืืืื ืืืื ืืข"ื ืืื ืืขื,ืื ืืืื ืืฉืื ืืงืกืืจ ืืืงืืฉ ืืืืช ืืืื ื ืคืืจื ืืืื ืืืืื ืื ืื ืืขื ืืื ืื ืื ืืขื ืื,ืืืจ ืืื ืืืื ื ืืขืื ืืจ"ื ืืฉืื ืืงืกืืจ ืืืงืืฉ ืืืืช ืืืื ื ืคืืจื ืืืื ืืืืื ืื ืื ืืขื ืืื ืื ืื ืืขื ืื,ืืืจ ืจื ืฉืฉืช ืืืื ื ืื ื ืืื ืืฉืืื ืจื ืืืจ ืืื ืฉืืขืชื ืืชื ืื ืืืงืืฉ ืืช ืืงืื ื ืงืืืืฉืื ืชืืืืื ืืื ืชืืืืื ืืื ืื ืืืื ืืืื ืืืื ืืืข"ื ืืื ืืขื,ืืืจ ืืื ืจืืื ืืจืื ืืจื ื ืืื ืื ืืืืชื ืืงืื ื ืืืชืื ืชืืื ืืงืืืื ืื ืืขื ืืื ืื ืื ืืขื ืื ืืืืจื ืืื ืขืืืฃ ืืื ืื ืืื ื ืขืืืคื ื ืืื ืื,ืืกืืจ ืจื ืื ืืขื ืืื ืื ืื ืืขื ืื ืืื ืืืชืืจ ืงืื ื ืฉืื ืืืื ื ืืืืืืื ืืขืืื ืื ืฉืืช ืจื ืืืจ ืืื ื ืฆืจืืื ืื ืืฉื ื ืืฉืืืื ืืืจ ืฆืจืืื ืื ืืฉื ื'' None | 109b And Rabbi Abbahu said: It is derived by verbal analogy from the terms pursuit and pursuit. It is written here: โSeek peace and pursue itโ (Psalms 34:15) and it is written there: โHe who pursues righteousness and mercy finds life, prosperity, and honorโ (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 baileeโs home as his home. The owner might enter the baileeโs house and take the deposit without the latterโs 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 Yitzแธฅak said: What is the meaning of that which is written: โHe who serves as a guarantor for a stranger shall suffer evil; but he who hates those who shake hands is secureโ (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 แธคelbo. As Rabbi แธคelbo 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 isnโt 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 โHear, 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 themโ (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 Naแธฅmani 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: โBehold, 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 nightโ (Song of Songs 3:7โ8), i.e., because of the dread of Gehenna, which is similar to the night. Rabbi Shmuel bar Naแธฅmani 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.,ยง 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 Gamlielโs 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 Gamlielโs 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 Naแธฅman, 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? Wasnโt 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 |
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32. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: โข Ambrose, religious intermarriage opposed by โข intermarriage
Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 131; Roskovec and Huลกek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 162
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33. Anon., Joseph And Aseneth, 1.5, 7.5
Tagged with subjects: โข Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts โข gentiles, and intermarriage โข intermarriage โข intermarriage, Jews and โข intermarriage, in post-biblical texts
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 285, 286; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 127, 128; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101
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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 |
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34. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 40, 169; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 40, 169
| 18a ืืืื ืืช ืืฉื ืืืืชืืืชืื ืืืืื ืขืืื ืืื ืืืชื ื ืืื ืฉืืื ืืื ืืืง ืืขืืื ืืื ืืืืืจ ืืื ืชืืจื ืื ืืฉืืื ืืืื ืชืืืืช ืืืชืื ืื ืืชืืจื ืืื ืฉืืื ืืืืจ ืืฃ ืืืืื ืืช ืืฉื ืืืืชืืืชืื,ืืืชืืื ืขืื ืืืชื ืื (ืืืจืื ืื, ื) ืื ืชืืื ืืขืฉืืช ืืื ืืชื ืืื ืืืืื ืืืืืจืืช,ืืื ืืื ืืขืื ืืขื ืฉ ืืฉืื ืืืื ืืช ืืฉื ืืคืจืืกืื ืืืื ืืขื ืืฉืชื ืืืจืืื ืืื ืืืื ืืื ืืืื ืืืจื ืื ืื ืฉืืฉ ืืืื ืืืืืช ืืืื ื ืืืื ื ืขื ืฉ ืขืืื,ืืขื ืืชื ืืืฉื ืืงืืื ืฉื ืืื ืืช ืืืืจ ืจ\' ืืืื ื ืคืขื ืืืช ืืืชื ืืชื ืืืืืช ืืคื ื ืืืืื ืจืืื ืืืจื ืืื ื ืืืช ืคืกืืขืืชืื ืฉื ืจืืื ืื ืืื ืืงืืงื ืืคืกืืขืืชืื ืืืืื ื ืืืืจ ืจ\' ืฉืืขืื ืื ืืงืืฉ ืืื ืืืชืื (ืชืืืื ืื, ื) ืขืื ืขืงืื ืืกืื ื ืขืื ืืช ืฉืืื ืืฉ ืืขืงืืื ืืขืืื ืืื ืืกืืืื ืื ืืืื ืืืื,ืืฉืขื ืฉืืฆืื ืฉืืฉืชื ืฆืืงื ืขืืืื ืืช ืืืื ืืื ืืืจ (ืืืจืื ืื, ื) ืืฆืืจ ืชืืื ืคืขืื ืืื\' ืืืฉืชื ืืืจื (ืืืจืื ืื, ื) ืื ืืืื ื ืืืื ืขืื ืืชื ืืืจื (ืืจืืืื ืื, ืื) ืืืื ืืขืฆื ืืจื ืืขืืืืื ืืฉืจ ืขืื ืื ืคืงืืืืช ืขื ืื ืืจืื ืืื\' ืืืจ ืจืื ืืื ืืืืืื ืฆืืืงืื ืืืื ืฉื ืืืื ื ืืื ืฉืืฉ ืืงืจืืืช ืฉื ืฆืืืง ืืืื ืืฉืขืช ืฆืืืง ืืืื,ืชื ื ืจืื ื ืืฉืืื ืจืื ืืืกื ืื ืงืืกืื ืืื ืจืื ืื ืื ื ืื ืชืจืืืื ืืืงืจื ืืืจ ืื ืื ืื ื ืืื (ืืื) ืื ืืชื ืืืืข ืฉืืืื ืื ืื ืืฉืืื ืืืืืืื ืฉืืืจืืื ืืช ืืืชื ืืฉืจืคื ืืช ืืืืื ืืืจืื ืืช ืืกืืืื ืืืืื ืืช ืืืืื ืืขืืืื ืืื ืงืืืืช ืืื ื ืฉืืขืชื ืขืืื ืฉืืชื ืืืฉื ืืขืืกืง ืืชืืจื ืืืงืืื ืงืืืืช ืืจืืื ืืกืคืจ ืืื ื ืื ืืืืงื,ืืืจ ืื ืื ืืฉืืื ืืจืืื ืืืจ ืื ืื ื ืืืืจ ืื ืืืจืื ืฉื ืืขื ืืืชื ืืืืจ ืื ืื ืืฉืืื ืืจืืื ืชืื ืื ื ืื ืื ืืฉืจืคื ืืืชื ืืืช ืกืคืจ ืชืืจื ืืืฉ ืืืจ ืื ืจืื ืื ืื ื ืืืื ืืขืืื ืืื,ืืืจ ืื ืืืื ืืขืฉื ืื ืืืื ืืืจ ืื ืืขืืช ืฉื ืคืืจืื ื ืชืืืคื ืื ืืืขืืช ืฉื ืฆืืงื ืืืืงืชืื ืืขื ืืื ืืืจ ืื ืื ืื ืืืืงื ืืื ืืืงื ืืืืืจืื ืืื ืืืจืื,ืืืจื ืื ืืื ืืืื ืืืขืืื ืขื ืฉื ืคืืจ ืจืื ืืืกื ืื ืงืืกืื ืืืืื ืื ืืืืื ืจืืื ืืงืืจื ืืืกืคืืืืื ืืกืคื ืืืื ืืืืืจืชื ืืฆืืืื ืืจืื ืื ืื ื ืื ืชืจืืืื ืฉืืื ืืืฉื ืืขืืกืง ืืชืืจื ืืืงืืื ืงืืืืช ืืจืืื ืืก"ืช ืืื ื ืื ืืืืงื,ืืืืืืื ืืืจืืืื ืืก"ืช ืืืงืืคืืื ืืืืืื ืืืืจืืช ืืืฆืืชื ืืื ืืช ืืืืจ ืืืืืื ืกืคืืืื ืฉื ืฆืืจ ืืฉืจืืื ืืืื ืืื ืืืื ืขื ืืื ืืื ืฉืื ืชืฆื ื ืฉืืชื ืืืจื ืืืจื ืื ืืชื ืืื ืืจืื ืืื ืืืจ ืื ืืืืืื ืื ื ื ืฉืจืคืชื ืืืื ืืื ืืืืจ ืงืฉื ืื ืขืืฉืื ืฉืื ื ื ืฉืจืฃ ืืก"ืช ืขืื ืื ืฉืืืงืฉ ืขืืืื ื ืฉื ืก"ืช ืืื ืืืงืฉ ืขืืืื ื,ืืืจื ืื ืชืืืืืื ืจืื ืื ืืชื ืจืืื ืืืจ ืืื ืืืืื ื ืฉืจืคืื ืืืืชืืืช ืคืืจืืืช ืืฃ ืืชื ืคืชื ืคืื ืืชืื ืก ืื ืืืฉ ืืืจ ืืื ืืืื ืฉืืืื ื ืื ืฉื ืชื ื ืืื ืืืื ืืื ืืขืฆืื,ืืืจ ืื ืงืืฆืืื ืืจื ืจืื ืื ืื ื ืืจืื ืืฉืืืืช ืื ืืื ืกืคืืืื ืฉื ืฆืืจ ืืขื ืืื ืืชื ืืืืื ื ืืืื ืืขืืื ืืื ืืืจ ืื ืื ืืฉืืข ืื ื ืฉืืข ืื ืืื ืืจืื ืืฉืืืืช ืื ืื ืกืคืืืื ืฉื ืฆืืจ ืืขื ืืื ืืฆืื ื ืฉืืชื ืืืืจื ืืฃ ืืื ืงืคืฅ ืื ืคื ืืชืื ืืืืจ,ืืฆืื ืืช ืงืื ืืืืจื ืจืื ืื ืื ื ืื ืชืจืืืื ืืงืืฆืืื ืืจื ืืืืื ืื ืื ืืืื ืืขืืื ืืื ืืื ืจืื ืืืืจ ืืฉ ืงืื ื ืขืืืื ืืฉืขื ืืืช ืืืฉ ืงืื ื ืขืืืื ืืืื ืฉื ืื,ืืจืืจืื ืืืืชืื ืืจ\' ืืืืจ ืืจืชืื ืืจ\' ืื ืื ื ืื ืชืจืืืื ืืืื ืืืจื ืื ืืืื ืื ืืืชื ืืืชืื ืืืชืื ืืงืืื ืฉื ืืื ืืช ืฉืงื ืชืจืงืื ืืืื ืจื ืืืื ืืืจ ืื ืื ืืืชืขืืื ืื ืืืกืืจื ืืืชืขืืื ื ืืกื ืื ืขืืื ืืืกืืจื ืื ืืืชืขืืื ืื ื ืืกื,ืืื ื ืงื ื ืคืฉืื ืืื ืคืจืฉื ืืืจ ืื ืืฉืืืขื ื ืื ืืืจื ืืื ืืฉืชื ื ืื ื ืืืจ ืื ืืชืจืื ื ืืจืชื ืืืจื ืื ื ืคืืฉืื ืืืื (ืืืืื ืืืื ืืื) ืืฉืคืืจื ืืื ืื ืืืจ ืฉ"ื ืื ืขืืื ืืืกืืจื ืื ืืืชื ืืืจื ืืื ืืื,ืืื ืืืื ืฉืืืจ ืืืื ื"ื ืืื ื ืืืื ืืืจ ืืื ืืืกืชืคืื ื ืืืืืืชื ืืืจ ืืื ืฉืงืื ืชืจืงืื ืืืื ืจื ืคืืื ืคืื ืืคืืื ืืืื ืื ื"ื ืืื ืฉืืื ืืื ืืืขืืื ื"ื ืืืื ืืืื ืืืืืจ ืขื ื ื ืืืชืฆืืช ื"ื'31b ืืฉืืื ืืืืช ืฉื ืืื ืืื ืืืชื ืืฉื ืฆืืจ ืืฉื ืืืจืืืก ืืื ืขืืื ืืืืืื ืื ืืืืจ ืืืชืื ืืกืชืื ืืืชืจ ืื ืืื ืืกืืจ,ืืืจ ืจืื ืืืจื ืื ืงืฉืื ืืื ืืขืืจ ืืื ืืืจื,ืืชืงืืฃ ืื ืจืื ืืจืืื ืืืื ืื ื ืืขืืจ ืื ืืืจื ืืชื ืืื ืืืจ ืจืื ืืจืืื ืืื ืืืืชืืช ืฉื ืื ื ืืืื ืืืืื ืขืืื ืืคืื ืืืจืชืช ืืืจ ืืฉืชื ืื ืืื ืื ืืคืกืื ืื,ืืชืืจ ืืคื ื ืื ืืกืจื ืฉืืจ ืฉื ืขืืืื ืืืืืื ืจืื ืืจ ืืื ืืืจ ืจืื ืืฆืืง ืืฉืื ืืชื ืืช ืจื ื ืืื ืืืจ ืืฉืื ืืืืื,ืืืืืื ืืืื ืืืืืื ืืืืื ืื ืืืืชื ืื ื ื ืื ืืืืื ื ืืืื ืืืืืชื ืื ื ื ืื ืืืืื ื ืื ืฆืจืืื ืืืชืจื ืืืฆืื ืืื,ืืื ืืขืชื ืืฉื ืชืฉืชืจื ืื"ืจ ืืฉื ืืืชืจ ืืื ืื ืืื ืืืืฉื ืืืืืฅ ืืืชืจ ืืื ืื ืืื ืืืืืืฅ ืืืืจื ืืฉื ืืื ืืืฉ,ืจื ืคืคื ืืคืืงืื ืืื ืืืืื ืืื ืืชื ืืฉืชื ืจื ืืืื ืืืืชื ืืื ืืืืชืื ืืฉืชื ืืชืจืืืืื ืืฉืื ืืชื ืืช ืจื ืืืื ืขืืื ืืจืืงื ืืชืืจืชื,ืจื ืฉืืืื ืืจ ืืืกื ื ืืืงืืข ืืืจืืืื ืืืืชื ืืื ืืืจื ืืื ืืฉืชื ืืืืชื ืืื ืฉืืืจื ืืื ืืฉืชื ืืฉืืื ืืืจื ืืฉืื ืฉืืืฆื ืฉืืืจื ืืฉืื ืืื ืืฉืื ืฉืืืฆื ืืฉืืืฆื,ืืืจ ืจื ืืื ืฉืืืจื ืืืจืืื ืฉืจื ืืืืื ืืจื ืื ื ืืฉืชื ืืื ืื ืื ื ืคืฉื ืื ืฉืจื ืืืืื ืขืืื ืฉืจื ืื ืืกืืจ ืืืืื ืขืืื ืืกืืจ,ืืื ืจื ืกืืจ ืืฉืื ืืืืืื ืืืืื ืืจืืจื ืืืฉืืชื ืืงืื ืืื ืืืืจืื ืืืืงื ืืืงื ืืื ืืคื ืืืืื ืืจื ืืืืื ืืืงื ืื ื ืืฉืชื ืืื ืื,ืืืจ ืฉืืืื ืื ืืฉืจืฆืื ืืฉ ืืื ืืจืก ืฉื ื ืืฉ ืืืืช ืฉื ืฉืจืฆืื ืืื ื ืืืืช ืืืจ ืืื ืฉืืืื ืืืืื ืืจ ืจื ืืจ ืืจืื ืชื ืืืืื ืื ืืืืชื ืืขืืืืชื ืืืื ืืืจ ืจื ืืืื ืืื ืืืจ ืืืื ืื ื ืืจืืื ืืืงืื ื ืืืื ืฉืชื ืืืืืื ืืื ืืชื ืืืืื ืืืืื ืฉืงืฆืื ืืจืืฉืื ืืืื ืืืคืืืื,ืืืจ ืจื ืืืกืฃ 35a ืืืื ืืืืกืืจื ืื ืื ืฉืจื ืคืจืฉืืืื,ืืืืงื"ื ืืคื ื ืฉืืขืืืืื ืืืชื ืืงืืืช ืขืืื ืขืืืืช ืืืืืื ืืงื ืืืืจ ืืื ื"ื ืืื ืื ืืกืจืื ืืื ืื ืืืื ืืขืืืืช ืืืืืื ืืกืืจ ืคืจืฉืืืื,ืืืืืจ ืืื ืืฉืื ืืืืชืื ืืืืกืืจื ืืขืื ืื,ืืื ืืืจืืืก ืืจืื ื ืืื ืืกืจืืื ืืื ืื ื"ื ืืื ืืฉืื ืืืืชืื ืืืืกืืจื ืืขืื ืื,ืืืจื ืืื ืืืื ืืืืงืืื ืงื ืืืงืื ืืฉืื ืืื ืืืื ืืืืชืื ืืืืกืืจืื ืืขืื ืื:,ืืฉืืื ืืืืจ ืืืจ ืืื\': ืืื (ืฉืืจ ืืฉืืจืื ื, ื) ืื ืืืืื ืืืืื ืืืื ืื ืืชื ืจื ืืืื ืืืจ ืืืจื ืื ืกืช ืืฉืจืื ืืคื ื ืืงื"ื ืจืืฉ"ืข ืขืจืืืื ืขืื ืืืจื ืืืืื ืืืชืจ ืืืื ื ืฉื ืชืืจื,ื"ืฉ ืืื ืงืจื ืืฉืืืืื ืืจ"ืฉ ืื ืคืื ืืืืชืืื ืจ"ืฉ ืืจ ืืื ืืจืืฉืื ืืงืจื ืงื"ื (ืฉืืจ ืืฉืืจืื ื, ื) ืืฉืงื ื ืื ืฉืืงืืช ืคืืื ืืืจ ืืื ืืฉืืขืื ืืื ืืฉืืง ืฉืคืชืืชืื ืื ืืื ืืื ืชืืื ืืืฉืื,ื"ื ืืืจ ืขืืื ืืืืชืืื ืจื ืฉืืืื ืืจ ืืื ืืืจื ืืืฉื ืืื ืืืื ืืคืงืคืงืื ืื ืืื ืืืืจืชื ืืจ"ืฉ ืื ืคืื ืืืจ ืจืื"ื ืืฉืื ื ืืงืืจ,ืืืืื ืืื ืืฉืื ื ืืงืืจ ืืืขืืื ืืืืจ ืขืืื ืื ืืืจื ืืืืจืชื ืืืขืจืื ืื ืืืื ืืขืื ืขื ืชืจืืกืจ ืืจืื ืฉืชื ืืืื ืืืื ืืื ืืฉ ืืื ืก"ื ืืืชื ืืืืืืื ืื,ืืืืฃ ืื ืจ\' ืืจืืื ืืื ืืขืชื ืืืฉื ืชืฉืชืจื ืืฉื ืชืฉืชืจื ืื"ืจ ืื ืื ื ืืืฉ ืืืชืจ ืืื ืื ืืื ืืืืฉ ืืฉื ืืืชืจ ืืื ืื ืืื ืืืฉื,ื"ืจ ืื ืื ื ืืคื ืฉื"ื ืื ืืื ืฆืืฆืืื ืืื ืืฉืืืื ืืืจ ืืคื ื ืฉืืขืืืืื ืืืชื ืืขืืจ ืงืืืช ื ืืืื,ืื ืงืืื ืืืคื ืฉืจืื ืืื ืืืจ ืฉืืืื ืืื ืืืชื ื ืงืืืช ืืขืืื ืืืืืื ืืฉื ื ืืืื ืืจื ืื ืืกืืจื,ืืืืื ื ืื ืืื ืืขืืื ืืืืืื ืืื ื ืืื ืืื,ืืืืจ ืฉืืืื ืืื ืงืชื ื ืงืืืช ืฉืืืืช ืขืืื ืืืืืื ื ืืื ืืกืืจื,ื"ืง 36b (ืืืืื ื, ื) ืืืืจื ืืชื ื ืืจืื ืืืืชื ืืชื ืงืืืขืื ืืืื ืืืื ืื ืืืื ืืื ืืืื ืืื ืื ืื ืื,ืืืคื ืืืจ ืืืื ืืืจ ืืืืื ื ืืชืื ืืฉืืื ืืจื ืคืืชื ืืฉืื ื ืืื ื ืืื ืืชืืื ืืืื ืืฉืืื ื ืขืฉืจ ืืืจ ืื ืื ืืชืืื ืืื ืืื ืืืจ ืจื ื ืืื ืืจ ืืฆืืง ืืืจื ืขื ืื ืืชืืื ื ืืืืช ืืขืจืืกืืชื,ืืื ืืื ืืฉืืื ืืจื ืืืจ ืืืื ืืฉืื ืขืืืืช ืืืืืื ืืืจื ืืื ืืื ืืชื ืจื ืืื ืืจ ืืื ื"ืจ ืืฆืืง ืืืจื ืขื ืคืืชื ืืฉืื ืฉืื ื ืืื ืืืืืื ืืฉืื ืืคืช,ืืื ืขื ืคืืชื ืืฉืื ื ืืฉืื ืืื ื ืืขื ืืื ื ืืฉืื ืื ืืชืืื ืืขื ืื ืืชืืื ืืฉืื ืืืจ ืืืจ ืืขื ืืืจ ืืืจ ืืฉืื ื"ื,ืื ืืชืืื ืืืืจืืืชื ืืื ืืืชืื (ืืืจืื ื, ื) ืื ืชืชืืชื ืื ืืืืจืืืชื ื\' ืืืืืช ืืื ืฉืืจ ืขืืืื ืืืืืื ืื ืืืชื ืืื ืื ืืืืืจ ืืคืืื ืืฉืืจ ืขืืืื ืืืืืื,ืืืจ"ืฉ ืื ืืืื ืืืืจ (ืืืจืื ื, ื) ืื ืืกืืจ ืืช ืื ื ืืืืจื ืืจืืืช ืื ืืืกืืจืืช ืืื ืืืื ืืืืืจ ืืื ืืืืจืืืชื ืืืฉืืช ืืจื ืืชื ืืช ืืืชื ืืื ืื ืืืืจ ืืคืืื ืืจื ืื ืืช,ืื ืืช ื ืื ืืืืช ืืื ื ืฉื ืฉื ืืืจื ืืืชืื (ืืจืืฉืืช ืื, ืื) ืืืืืจ ืืืืื ืืืฆืืืื ืืชืฉืจืฃ,ืืื ืืืืจืืืชื ืขืืื ืืืืืื ืืื ืขื ืืช ืืฉืจืื ืืืฉืื ืืชืจืื ืืื ืืฉืจืื ืืื ืขื ืืขืืืืช ืืืืืื ืื ืืืชื ืืื ืื ืืืืจ ืืคื\' ืืฉืจืื ืืื ืขื ืืขืืืืช ืืืืืื,ืืฉืจืื ืืื ืขื ืืขืืืืช ืืืืืื ืืืื ืืืฉื ืืกืื ื ืืื ืืืืจ ืืจ ืืืืขื ืืจืืืช ืงื ืืื ืคืืืขืื ืื,ื"ื ืืืืจืืืชื ืืคืจืืกืื ืืืืขืฉื ืฉืืื ืืืชื ืืื ืื ืืืืจ ืืคืืื ืืฆืื ืขื ืืฆืื ืขื ื ืื ืืืช ืืื ื ืฉื ืืฉืืื ืื ืืืจื,ืืื ืืชื ืจื ืืืื ืืืจ ื"ื ืฉื ืืฉืืื ืื ืืืจื ืืฉืจืื ืืื ืขื ืืขืืืืช ืืืืืื ืืืื ืืฉืื ื ืฉื"ื,ืื ืืชื ืจืืื ืืืจ ืืฉืื ื ืฉื"ื,ืื ืืืจื ืืืช ืืื ื ืฉื ืืฉืืื ืื ืืืื ืืื ืืืืื ืื ืืืชื ืืื ืื ืืืืจ ืืคื\' ืืืืื ืืืืื ื ืื ืืืช ืืื ื ืฉื ืืื ืืืจื,ืืืืจ ืจื ืืืืื ืืืืชื ืฉืขื ืืืจื ืขื ืืืืื ืืืจื ืืชื ืืืืื ืืืช ืืฉืจืื ืืื ืืืืื ืืขืืืืช ืืืืืื ืื ืืืชื ืืื ืื ืืืจื ืืคื\' ืืืืืื ืืขืืืืช ืืืืืื,ืืืืื ืืืช ืืฉืจืื ืืืืจืืืชื ืืื ืืืืจ ืจ\' ืืืื ื ืืฉืื ืจ"ืฉ ืื ืืืืฆืืง ืจืื ืืืืืื ืื ืืชืืจื ืื ืื ืฉื ืืืจ (ืืืจืื ืื, ื) ืื ืืกืืชื ืืืื ืื ืืื ืืื ืื ืื ืืกืืช ืื ืื ืืื ื ืืกืืช,ืืื ืื ืืชืืืื ืขื ืืื ืืืื ืืืจ ืืชืืืื ืขื ืื ืขืจืืืช ืฉืืชืืจื,ืืืืื ืืืืจืืืชื ืืืฉืช ืืืฉ ืืืชื ืืื ืืืืจ ืืคื\' ืืืืืื ืืคื ืืื ืืืชื ืชืืืืื ืืืช ืฉืืื ืืืืช ืืื ืืืืจ ืืคื\' ืืืืืื ืืขืืืืช ืืืืืื,ืืื ืขื ื"ื ืืฉืื ื"ื ืืืจ ืจื ื ืืื ืืจ ืืฆืืง ืืืจื ืขื ืชืื ืืง ืขืืื ืืืืืื ืฉืืืื ืืืืื ืฉืื ืืื ืชืื ืืง ืืฉืจืื ืจืืื ืืฆืื ืืืฉืื ืืืืจ,ืื"ืจ ืืืจื ืฆืขืจ ืืืื ืืื ืื ืืฆื ืจ\' ืืกื ืืจ\' ืืกื ืืฆื ืจ\' ืืืื ื ืืจ\' ืืืื ื ืืฆื ืจ\' ืื ืื ืืจ\' ืื ืื ืืฆื ืจืื ื ืชื ืื ืขืืจื ืืจ"ื ืื ืขืืจื ืืฆื ืจืื ืชืื ืืง ืขืืื ืืืืืื ืืืืืชื ืืืื ืืืืื ืืืืจ ืื ืื ืืืื ืืืฉืืืชื ืืฆื ืจ\' ืืืื ืืืจ ืื ืื ื\' ืฉื ืื ืืืื ืืื,ืืืฉืืืชื ืืืจืฆืืชื ืืืจื ืืคื ื ืจืื ืืืจ ืื ืื ื ืืืจื ืืืืื ืืืจื ืจืื ืืืื ืืืืจ ืชืื ืืง ืขืืื ืืืืืื ืืืืชื ืืืื ืืืืื ืื ืชืฉืข ืฉื ืื ืืืื ืืื ' None | 18a pronounce the ineffable name of God with all of its letters, i.e., as it is spelled. The Gemara asks: And how could he do that? But didnโt we learn in the mishna (Sanhedrin 90a): These are the people who have no share in the World-to-Come: One who says that the Torah is not from Heaven or that there is no source from the Torah for the resurrection of the dead. Abba Shaul says: Also one who pronounces the ineffable name as it is written, with all of its letters, has no share in the World-to-Come.,The Gemara answers: Rabbi แธคanina ben Teradyon did it to teach himself, as it is taught in a baraita with regard to the prohibition against sorcery: โYou shall not learn to doโ (Deuteronomy 18:9); this indicates: But you may learn to understand and to teach. In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.,The Gemara asks: Rather, what is the reason that he was punished? The Gemara answers: He was punished because he would pronounce the ineffable name of God in public, instead of privately. And his wife was condemned to execution by decapitation because she did not protest his doing so. From here the Sages stated: Anyone who has the capability to protest effectively the sinful conduct of another and does not protest is punished for that personโs sin.,The Gemara asks: And why was his daughter condemned to sit in a brothel? As Rabbi Yoแธฅa says: Once, the daughter of Rabbi แธคanina ben Teradyon was walking before the nobles of Rome, and they said to each other: How pleasant are the steps of this young woman. Upon hearing this, she immediately took care to keep walking in such a fashion that her steps would continue to be pleasing to them. And this is the same as that which Rabbi Shimon ben Lakish says: What is the meaning of that which is written: โThe iniquity of my heel encircles meโ (Psalms 49:6)? It means that the sins that a person tramples with oneโs heel in this world, i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and encircle him on the Day of Judgment.,The Gemara relates: When the three of them went out after being sentenced, they accepted the justice of Godโs judgment. Rabbi แธคanina ben Teradyon said: โThe Rock, His work is perfect; for all His ways are justiceโ (Deuteronomy 32:4). And his wife said the continuation of the verse: โA God of faithfulness and without iniquity.โ His daughter said: โGreat in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his waysโ (Jeremiah 32:19). Rabbi Yehuda HaNasi said: How great are these righteous people, that these three verses, which speak of the acceptance of Godโs judgment, occurred to them at the time of accepting the righteousness of His judgment.,ยง The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi แธคanina ben Teradyon went to visit him. Rabbi Yosei ben Kisma said to him: แธคanina my brother, do you not know that this nation has been given reign by a decree from Heaven? The proof is that Rome has destroyed Godโs Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. Evidently, all of this is by Divine decree. And yet I heard about you that you sit and engage in Torah study, and convene assemblies in public, and have a Torah scroll placed in your lap, thereby demonstrating complete disregard for the decrees issued by the Romans.,Rabbi แธคanina ben Teradyon said to him: Heaven will have mercy and protect me. Rabbi Yosei ben Kisma said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if the Romans will not burn both you and your Torah scroll by fire. Rabbi แธคanina ben Teradyon said to him: My teacher, what will become of me? Am I destined for life in the World-to-Come?,Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi แธคanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot.,The Sages said: Not even a few days passed before Rabbi Yosei ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they found Rabbi แธคanina ben Teradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap.,They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabbi แธคanina ben Teradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me.,His students said to him: Our teacher, what do you see? Rabbi แธคanina ben Teradyon said to them: I see the parchment burning, but its letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabbi แธคanina ben Teradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death.,The executioner kaltzatoniri said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi แธคanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi แธคanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died.,A Divine Voice emerged and said: Rabbi แธคanina ben Teradyon and the executioner are destined for the life of the World-to-Come. Upon hearing this, Rabbi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in one moment, such as the executioner, and there is one who acquires his share in the World-to-Come only after many years of toil, such as Rabbi แธคanina ben Teradyon.,ยง The Gemara relates: Berurya, the wife of Rabbi Meir, was a daughter of Rabbi แธคanina ben Teradyon. She said to Rabbi Meir: It is a disrespectful matter for me that my sister is sitting in a brothel; you must do something to save her. Rabbi Meir took a vessel tarkeva full of dinars and went. He said to himself: If no transgression was committed with her, a miracle will be performed for her; if she committed a transgression, no miracle will be performed for her.,Rabbi Meir went and dressed as a Roman knight, and said to her: Accede to my wishes, i.e., engage in intercourse with me. She said to him: I am menstruating dashtana and cannot. He said to her: I will wait. She said to him: There are many women in the brothel, and there are many women here who are more beautiful than I. He said to himself: I can conclude from her responses that she did not commit a transgression, as she presumably said this to all who come.,Rabbi Meir went over to her guard, and said to him: Give her to me. The guard said to him: I fear that if I do so, I will be punished by the government. Rabbi Meir said to him: Take this vessel full of dinars; give half to the government as a bribe, and half will be for you. The guard said to him: But when the money is finished, what shall I do? Rabbi Meir said to him: Say: God of Meir answer me! And you will be saved. The guard said to him:'31b from the following baraita: With regard to one who sends a barrel of wine in the hands of a Samaritan, or a barrel of fish brine or a barrel of fish stew in the hands of a gentile, if he recognizes his seal and his manner of closing the barrel, it is permitted; if he does not recognize them, it is prohibited. Apparently, a sealed barrel is permitted only when it is recognizable.,Rabbi Zeira said that this is not difficult. Here, the first baraita is referring to barrels located in a city; there, the second baraita is referring to barrels that the Samaritan carries on the road. Sealed barrels are permitted in a city because the Samaritan is careful to ensure that gentiles do not touch them in front of anyone, so that he does not forfeit the business of Jews. While traveling he is not concerned, as he assumes that no one will discover that the gentile came into contact with the wine.,Rabbi Yirmeya objects to this: Didnโt these barrels located in the city come by the road as well? Rather, Rabbi Yirmeya says: We learned the baraita that permits sealed barrels only in reference to those that are located between the winepresses. Since everyone is found there, the Samaritan is apprehensive, as he says to himself: Now, if someone sees me allowing a gentile to handle the wine they will cause me to lose my profit, as Jews will not purchase it.,It was stated: For what reason did the Sages prohibit the beer of gentiles? Rami bar แธคama says that Rabbi Yitzแธฅak says: It is due to the concern that Jews will befriend gentiles while drinking with them, which might lead to marriage with gentiles. Rav Naแธฅman said: It is due to the concern of exposure.,The Gemara asks: With regard to what form of exposure is there a concern? If we say that the concern is with regard to exposure of the vat, we too expose the vat, and there is no reason to prohibit gentilesโ beer more than that of Jews. And if you say: Rather, the concern is for exposure of the barrel, we also expose barrels. The Gemara answers: No, it is necessary to prohibit the beer in a place where the water used to brew it is allowed to settle.,The Gemara asks: If that is so, aged beer should be permitted, as Rabbi Yehuda HaNasi says: A substance that might contain exposed water but has aged is permitted, since the poison does not allow it to age, as it goes bad before it grows old. Similarly, if it soured it is permitted, because the poison impairs the taste but does not allow it to sour. Why, then, is all beer prohibited? The Gemara answers: The Sages issued a rabbinic decree with regard to aged beer due to the concern with regard to new beer.,ยง The Gemara cites the opinions of various Sages with regard to beer. Rav Pappa had them bring out the beer belonging to gentiles from the store to the entrance of the store, and he would drink it outside the store. Rav Aแธฅai had them bring the beer to his house, and he would drink it there. And both of them drank the beer away from the presence of gentiles due to concern about marriage with gentiles. The Gemara notes that Rav Aแธฅai established an extreme preventive measure for himself beyond what is required by halakha.,The Gemara relates that Rav Shmuel bar Bisna happened to come to Marguan, and they brought him wine but he did not drink it. Next they brought him beer but he did not drink it. The Gemara asks: Granted, he did not drink the wine due to the trace shimtza of libations, but due to what reason did he refrain from drinking beer? It was due to concern for the trace of a trace, i.e., he did not drink beer due to concern about drinking wine.,Rav says: This Aramean beer is permitted, but my son แธคiyya does not drink from it. The Gemara asks: Whichever way you look at this matter, Ravโs statement is difficult: If the beer is permitted, then it is permitted to everyone, and there is no reason for his son to refrain from drinking it. And if it is prohibited, it is prohibited to everyone, and why would Rav say it is permitted?,The Gemara explains: Rather, Rav holds that the prohibition is due to exposure, but the bitterness of the hops in the beer goes and impairs the snakeโs venom, so that it is safe for an average person to drink. But a person of weak constitution is weakened further by the impaired venom, and Rav was saying: In the case of my son แธคiyya, since he is weak, he does not drink from it.,Shmuel says: All creeping animals possess venom; that of a snake kills, whereas the venom of other creeping animals does not kill. Shmuel said to แธคiyya bar Rav: Son of a lion! Come and I will say to you a superior matter that your father, Rav, said. This is what your father said: These Arameans are swollen zukanei because they drink exposed liquids, but they did not die from doing so since they eat repugt creatures and creeping animals, which heat their bodies and thereby render them less susceptible to the venom.,Rav Yosef says: 35a One can learn by inference from here that with regard to animals from which deriving benefit is prohibited, their excrement, which is the content of their stomach, is permitted. Although deriving benefit from both a burnt-offering and an unslaughtered animal carcass is prohibited, the excrement of each is permitted. Similarly, although deriving benefit from an ox that is to be stoned is prohibited, its excrement is permitted.,And from the fact that Rabbi Yehoshua said to Rabbi Yishmael: Cheese of gentiles is prohibited because they curdle it with the stomach contents of calves used for idol worship, and that Rabbi Yishmael responded to him: If that is so, why didnโt the Sages prohibit deriving benefit from the cheese, one may learn by inference that with regard to animals of idol worship, their excrement is prohibited. Since the cheese formed with the stomach contents of an animal of idol worship is prohibited, it is evident that the excrement formed in the stomach of such an animal is also prohibited.,The mishna related that rather than addressing Rabbi Yishmaelโs final difficulty, Rabbi Yehoshua diverted his attention to another matter. The Gemara inquires: But let him respond to Rabbi Yishmaelโs query by explaining that the Sages did not prohibit deriving benefit from cheese curdled in the stomach contents of an animal used for idolatry because there is no substantive prohibited entity in such cheese.,The Gemara reinforces its question: After all, isnโt the halakha with regard to fish stew, according to the opinion of the Rabbis, an application of this rationale, as they did not prohibit deriving benefit from fish stew prepared by a gentile? What is the reason for this leniency? Is it not because there is no substantive prohibited entity in it? Although fish stew may contain the wine of a gentile, deriving benefit from it is not prohibited because the wine is not discernible. Why didnโt Rabbi Yehoshua explain that deriving benefit from cheese of a gentile is similarly permitted because it contains no substantive prohibited entity?,The Gemara rejects this possibility: The Sages say in response that here, with regard to cheese, since the rennet curdles it, it is considered like an item that contains a substantive prohibited entity. Although the prohibited rennet is not discernible in the cheese, it is nevertheless considered a substantive prohibited entity because it is essential to the formation of the cheese.,ยง The mishna teaches that Rabbi Yehoshua diverted Rabbi Yishmaelโs attention to another matter, and began discussing the verse: โFor your love is better than wineโ (Song of Songs 1:2). The Gemara asks: What is the meaning of the verse: โFor your love dodekha is better than wineโ? When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, the statements of Your beloved ones dodekha, i.e., the Sages, are more pleasant to me than the wine of the written Torah itself.,The Gemara asks: What is different about this verse that led Rabbi Yehoshua to ask Rabbi Yishmael a question specifically with regard to it? Rabbi Shimon ben Pazi said, and some say Rabbi Shimon bar Ami said: He chose that verse because he sought to tell him a message that can be derived from the beginning of the verse: โLet him kiss me with the kisses of his mouthโ (Song of Songs 1:2). In essence, Rabbi Yehoshua said to him: Yishmael, my brother, press your lips one to the other, and do not be so hasty to retort, i.e., do not persist in your questioning.,The Gemara asks: What is the reason that Rabbi Yehoshua instructed Rabbi Yishmael not to question him further? Ulla says, and some say Rav Shmuel bar Abba says: The ordice prohibiting the cheese of gentiles was a new decree, and therefore one does not scrutinize its origins. The Gemara asks: What was, in fact, the reason for the Sagesโ decree prohibiting the cheese of gentiles? Rabbi Shimon ben Pazi says that Rabbi Yehoshua ben Levi says: It was due to the concern for puncturing, i.e., the concern that a snake might have deposited its venom in the cheese, as gentiles are not assumed to be careful about this.,The Gemara comments: But if so, let Rabbi Yehoshua simply say to Rabbi Yishmael: It is prohibited due to the concern for puncturing. Why did he choose to avoid answering? The Gemara explains: Rabbi Yehoshua reasoned in accordance with a statement of Ulla, as Ulla said: When the Sages decreed a decree in the West, Eretz Yisrael, they would not reveal the reason behind it until twelve months of the year had passed, lest there be a person who does not agree with it and will come to treat it with contempt.,Rabbi Yirmeya would ridicule megaddef Rabbi Yehoshua ben Leviโs explanation that the prohibition was due to the concern for puncturing: If that is so, dry cheese should be permitted, and likewise aged cheese should be permitted, as Rabbi แธคanina says: With regard to exposure, a dry substance is permitted even if it was originally in the form of an uncovered liquid, because a snakeโs venom does not let it dry, i.e., congeal. And an aged liquid is permitted, as a snakeโs venom does not let it age, as it causes it to spoil instead.,The Gemara presents two alternative reasons for this decree of the Sages. Rabbi แธคanina says: The cheese is prohibited because it is not possible for it to have been made without containing particles of non-kosher milk. And Shmuel says: The cheese is prohibited because it is curdled with the skin of the stomach of an unslaughtered animal carcass.,The Gemara comments: Shmuelโs statement indicates that only the skin of the animalโs stomach is prohibited, whereas the contents of the stomach, i.e., the rennet itself, is permitted. The Gemara asks: And did Shmuel actually say this? But didnโt we learn in a mishna (แธคullin 116a): With regard to the stomach contents of an animal slaughtered by a gentile and the stomach contents of an unslaughtered animal carcass, each of these is prohibited.,And we discussed it and asked: Why does the mishna mention both an animal slaughtered by a gentile and an unslaughtered animal carcass? Is that to say that an animal slaughtered by a gentile is not classified as an animal carcass? By mentioning each of these separately, the mishna indicates that generally they are subject to different halakhot. This is difficult, as an animal slaughtered by a gentile has the halakhic status of an unslaughtered animal carcass.,And in answer to this difficulty, Shmuel says: The mishna is in fact teaching a single halakha, which is that the stomach contents of an animal slaughtered by a gentile are considered to be like the stomach contents of an unslaughtered animal carcass and are therefore prohibited. Earlier, Shmuel asserted that only the physical skin of an animalโs stomach is prohibited, which indicates that the stomach contents are permitted. In his explanation of the mishna in แธคullin, Shmuel posits that the stomach contents of an unslaughtered animal are prohibited.,The Gemara explains that this is not difficult: 36b It is the verse: โYou are cursed with the curse, yet you rob Me, even this whole nationโ (Malachi 3:9). This teaches that if there is the acceptance of the whole nation, yes, an ordice may be instituted, but if not, no, the ordice may not be instituted.,ยง The Gemara discusses the matter itself: Balei says that Avimi of Nota says in the name of Rav: The prohibitions with regard to gentilesโ bread and their oil, their wine and their daughters, are all from the eighteen matters issued in a single day in the time of the students of Shammai and Hillel. The Gemara asks: With regard to their daughters, what is the decree? Rabbi Naแธฅman bar Yitzแธฅak says: They decreed upon their daughters that they should be classified as menstruating women from the time they are in their cradle, i.e., they decreed that from when they are young, gentile women are always considered to be menstruating.,The Gemara presents another opinion. And Geneiva says in the name of Rav: Gentilesโ bread, oil, wine, and daughters were all decreed upon due to the concern that Jews might participate in idol worship with gentiles as a result of intermingling with them. As, when Rav Aแธฅa bar Adda came from Eretz Yisrael to Babylonia he said that Rabbi Yitzแธฅak says: They decreed a prohibition upon their bread due to their oil. The Gemara asks: In what way is the prohibition with regard to oil stronger than the prohibition with regard to bread? That is, why does the primary concern relate to the oil of gentiles rather than their bread?,The Gemara offers a different interpretation: Rather, they issued a decree prohibiting their bread and their oil due to their wine. And they issued the decree prohibiting their wine due to the fact that this leads to familiarity, and Jews will come to marry their daughters. And they issued a decree prohibiting their daughters due to something else, idolatry. And they further issued a decree on something else due to something else, which will be explained by the Gemara.,It was stated that the prohibition against marrying the daughters of gentiles was decreed on account of idolatry. The Gemara raises an objection: But the prohibition against marrying their daughters is prescribed by Torah law, as it is written: โNeither shall you make marriages with themโ (Deuteronomy 7:3). The Gemara explains: By Torah law intermarriage is prohibited only with the seven Canaanite nations, but intermarriage with the other nations of the world is not prohibited, and the students of Shammai and Hillel came and decreed that intermarriage is prohibited even with the other nations.,The Gemara asks: And according to the opinion of Rabbi Shimon ben Yoแธฅai, who says that the subsequent verse: โFor he will turn away your son from following Meโ (Deuteronomy 7:4) serves to include all who turn away oneโs son from God, i.e., all gentiles, what is there to say? Rather, by Torah law only sexual relations by way of marriage are prohibited, and they came and decreed that sexual relations are prohibited even by way of licentiousness.,The Gemara raises an objection: Licentious sexual intercourse was also prohibited earlier, as they decreed a prohibition in this regard in the court of Shem, as it is written: โIt was told to Judah, saying: Tamar your daughter-in-law has played the harlot; and moreover, behold, she is with child by harlotry. And Judah said: Bring her forth, and let her be burnedโ (Genesis 38:24). This proves that the prohibition against licentious intercourse with a gentile was in force long before the time of the students of Shammai and Hillel.,The Gemara explains: Rather, the prohibition prescribed by Torah law applies to the case of a gentile who engaged in intercourse with a Jewish woman, as she is drawn after him toward idolatry, but the case of a Jew who engaged in intercourse with a gentile woman is not included in the prohibition by Torah law. And the students of Shammai and Hillel came and decreed that the prohibition applies even to a Jew who engaged in intercourse with a gentile woman.,The Gemara rejects this: The prohibition concerning a Jew who engaged in intercourse with a gentile woman is a halakha transmitted to Moses from Sinai, not a rabbinic ordice. As the Master said: With regard to one who engages in intercourse with an Aramean woman, zealots may attack him, as Pinehas did to Zimri in the wilderness (see Numbers 25:6โ8).,He said to him: By Torah law intercourse with a gentile is prohibited in public, and only in situations like the incident that occurred, as described in Numbers, chapter 25. And the students of Shammai and Hillel came and decreed that the prohibition applies even in private. The Gemara raises another difficulty: This was also prohibited in private, as the court of the Hasmoneans decreed that it is prohibited.,As when Rav Dimi came from Eretz Yisrael to Babylonia, he said: The court of the Hasmoneans decreed that a Jew who engaged in intercourse with a gentile woman bears liability for transgressing four prohibitions, represented by the mnemonic: Nun, shin, gimmel, alef. These letters stands for: Menstruating woman nidda, maidservant shifแธฅa, gentile goya, and married woman eshet ish. By rabbinic law, a man who engages in intercourse with a gentile woman is considered to have violated the prohibitions involved in having intercourse with all four of these women.,And when Ravin came from Eretz Yisrael to Babylonia, he said: He bears liability for four prohibitions represented by the mnemonic: Nun, shin, gimmel, zayin, which stands for: Menstruating woman nidda, maidservant shifแธฅa, gentile goya, and prostitute zona. In any case, it is apparent that this decree was in force before the time of the students of Shammai and Hillel.,The Gemara answers: When the court of the Hasmoneans decreed, they prohibited only sexual intercourse, but with regard to seclusion with a gentile woman, no, they did not prohibit that. And the students of Shammai and Hillel came and decreed that even seclusion with a gentile woman is prohibited. The Gemara raises an objection: Seclusion was also prohibited earlier, as the court of King David decreed that with regard to this matter.,As Rav Yehuda says: At that time, after the incident involving Amnon and Tamar (see II\xa0Samuel 13:1โ19), they decreed with regard to seclusion. The Sages said in response to the objection: There, in Davidโs court, seclusion with a Jewish woman was prohibited, but seclusion with a gentile woman was not prohibited. And the students of Shammai and Hillel came and decreed a prohibition even with regard to seclusion with a gentile woman.,The Gemara raises yet another difficulty: Seclusion with a Jewish woman is prohibited by Torah law, as Rabbi Yoแธฅa says in the name of Rabbi Shimon ben Yehotzadak: Where is there an allusion in the Torah to the prohibition against seclusion? As it is stated: โIf your brother, the son of your mother, entices youโ (Deuteronomy 13:7). And does only a half brother who is the son of a mother entice one to sin, whereas the son of a father does not entice?,Rather, there is a greater concern that a maternal half brother might entice one to sin, as a son secludes himself with his mother, and no other may seclude himself with any of those with whom relations are forbidden by the Torah. Since an individual and his maternal half brother both seclude themselves with their shared mother, they are frequently together in private, and this facilitates enticement. In any case, it is clear that the prohibition against seclusion with a Jewish woman preceded King David.,The Gemara explains: The prohibition against seclusion prescribed by Torah law applies specifically to a married woman, and David came and decreed a prohibition even with regard to seclusion with an unmarried woman. And later the students of Beit Shammai and Beit Hillel came and decreed even with regard to seclusion with a gentile woman.,ยง It was stated above that they issued a decree prohibiting the daughters of gentiles due to something else, idolatry. And they further issued a decree on something else due to something else. The Gemara asks: What is the meaning of: And they further issued a decree on something else due to something else? Rav Naแธฅman bar Yitzแธฅak says: They decreed upon a male gentile child that he imparts ritual impurity as though he were a Jew who experienced a gonorrhea-like discharge ziva, so that a Jewish child will not become familiar with him, leading to homosexual intercourse. The Sages employed a euphemism when referring to this decree.,As Rabbi Zeira says: I had great trouble with Rabbi Asi when I asked him the following question, and likewise Rabbi Asi experienced trouble with Rabbi Yoแธฅa when he posed it to him. And Rabbi Yoแธฅa had trouble with Rabbi Yannai, and Rabbi Yannai had trouble with Rabbi Natan ben Amram, and Rabbi Natan ben Amram had trouble with Rabbi Yehuda HaNasi. The inquiry was as follows: With regard to a male gentile child, from when, i.e., from what age, does he impart ritual impurity as one who experiences ziva? And Rabbi Yehuda HaNasi said to me: From when he is one day old. And when I came to Rabbi แธคiyya, he said to me: From when he is nine years and one day old.,And when I came back and relayed Rabbi แธคiyyaโs statement before Rabbi Yehuda HaNasi, he said to me: Discard my statement, and grasp the statement of Rabbi แธคiyya, who says: From when does a gentile child impart ritual impurity as one who experiences ziva? From when he is nine years and one day old. ' None |
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35. None, None, nan
Tagged with subjects: โข intermarriage
Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 41; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 41
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